Regarding Names, Titles And Agnomens Of His Eminence, al-Mahdi (‘aj)

Names, titles and agnomens of His Eminence al-Mahdi (‘aj), which are mentioned in the Holy Qur’an, and other heavenly books, reports of Ahl Al-Bayt (‘a), sayings of tradition reporters, and books of traditions, biographies and narrators of traditions are mentioned authentically like the names of the Messenger of Allah (S) and the Holy Imams (‘a); at the same time omitting quite a few of them, which others have mentioned. For if I had not done this, it would have increased the volume of this chapter as all of them are supposed to be his names as will be mentioned in Chapter Four.

Names, Titles And Agnomens Of Imam (‘A) And The Reason Of Naming Him As Such

182 names are mentioned in this instance.

One: Ahmad

One: Ahmad (أحمد)1

Shaykh as-Saduq has narrated in Kamal ad-Din:2 It is narrated from Amir Al-Mu’minin (‘a) that he said: A man from my descendants would appear in the last period of time.

Till he said: He would have two names, one confidential and the other, popular. His secret name is Ahmad… and so on.

In Ghaibah3 of Shaykh At-Tusi, it is narrated from Huzaifah that he said: I heard the Messenger of Allah (S) mention the al-Mahdi. He said: They will pay allegiance to him at Rukn and Maqam. His name is Ahmad, ‘Abd Allah and al-Mahdi. Thus, these names are for him.

It is mentioned in Tarikh Ibn Khashshaab4 and other books that the Imam is having two names: apparently it denotes the two names of the Messenger of Allah (S).

Two: Asal

Two: Asal (اصل)5

Shaykh Kashi6 has mentioned in his Rijal narrating from Abu Hamid Ahmad Ibn Ibrahim Maraghi that he said: Abu Ja’far Muhammad Ibn Ahmad Ibn Ja’far al-Qummi Attar wrote and there was no third one for him on the earth in nearness to the ‘root’ and he described to us the Imam Az-Zaman (‘aj):

Reply came: We are informed of what you described about it to Abu Hamid, may Almighty Allah make him steadfast in His obedience. We have understood the condition, in which he is; as Allah will complete it for him better than what he is in and the Almighty Allah will be his guardian and further special salutations be on him.

Abu Hamid said: This was mentioned in a lengthy letter and there were many dos and don’ts for my cousin. Moreover, in that letter were portions, which he has omitted and he gave the form of the letter to Allan Ibn Hasan Raazi.

One of our prominent brothers, Hasan Ibn Nazar has written about what was declared regarding Abu Hamid, and he sent it to his son and its apparent matter is that the terms of ‘the root’, ‘the owner of Nahiya’ and ‘the owner of the epistle’, denote Imam al-’Asr (‘aj).

Report Of Kulaini From Hasan Ibn Nazar

Hasan Ibn Nazar is the same from whom Shaykh Kulaini had narrated the report about the birth of Imam. It is narrated from Saad Ibn ‘Abd Allah that he said: Hasan Ibn Nazar, Abu Saddam and a group of people, after the passing away of Imam Hasan al-’Askari (‘a) said: Hasan Ibn Nazar and Abu Saddam and a number of men talked after the demise of Imam Hasan al-’Askari (‘a) about the money and the assets that were in the hands of the representatives as religious dues. They wanted to investigate the matter. Hasan Ibn Nazar came to Abu Saddam and said: “I want to go to Hajj.”

Abu Saddam said: “Delay it this year.”

“I am frightened in my sleep,” said Hasan, “and I must go.” He conferred to Ahmad Ibn Yala Ibn Himad and the men of the vicinity his final will with respect to some of his property and asked him not to give anything away, except to the Imam’s hand after his rise.

Hasan said: When I reached Baghdad, I rented a house and stayed there. One of the representatives came to me and brought me garments and dinars and placed them with me. I asked, “What are these?”

He said: “It is what you see.”

Then another representative came and did the same; and then another, until the house was full. Then Ahmad Ibn Ishaq brought me all of the Khums that he was holding.

As I was perplexed and was thinking what to do, his letter came to me, which said that when such and such time passes from the day, I had to bring the commodities. I left with the goods. There was a bandit on the road, who robbed the road along with sixty other men. I passed his area and Allah protected me from him.

I reached Askar and disembarked; a letter came to me ordering me to bring the goods. I put them in two baskets of porters. When I reached the entrance hall of the house, there was a black man standing. He asked, “Are you Hasan Ibn Nazar?”

I said: “Yes.”

He said: “Enter.” I entered the house and then a room and emptied the baskets of the porters. In one corner of the room, there was a large quantity of bread; each porter was given two loaves and let off.

There was one room and a curtain draped over it. A call came from it, “O Hasan Ibn Nazar, thank Allah for His favours over you and complain not, for Satan loves that you complain.”

Two garments were brought to me and I was told, “Take them, for you will need them.” I took the garments and left.

Saad said: Hasan Ibn Nazar returned and died in the month of Ramadhan and was buried the two garments.7

It is known from some books that the first report is regarding Imam Hasan (‘a).

It is mentioned in books of tradition narrators that it implies that ‘Asal’ is the Imam and they reason through this report as if it is not fixed to which of them this report refers. However, the intention of the Imam is not that statement and he implied the Imam of the Age or every Imam is ‘Asal’ as is clear that they are the source of all knowledge, information and blessing. No one has any right, except that it culminates in them and no blessing reaches anyone, except through them. They are points of reference and refuge for all in the world, in purgatory and the Hereafter and they are the actual aim of creation of the lower and the higher worlds.

Three: Ooqeezmoo

Three: Ooqeezmoo (أوقيذمو)

The accomplished scholar, Mirza Muhammad Nishapuri has written in his book of Zakhirat al-Albab, popularly known as Dawaaer al-Oloom that: His name in Taurat in the language, which has become extinct is ‘أوقيذمو’.

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Four: Eezad Shanaas

Four: Eezad Shanaas (ایزدشناس)9

Five: Eezad Nishaan

Five: Eezad Nishaan (ایزدنشان)10

In the above-mentioned book, it is mentioned that these two names Also, belong to the Imam in view of the Majus and Shaykh Bahai has stated in Kashkol that Persians called him ‘ایزد شناس’ and ‘ایزدنشان’.

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Six: Standing One

He has Also, mentioned at that place that this is Also, a name of the Imam in the book of ‘Shaamkooni’.12

Seven: Abu al-Qasim

It is mentioned in reliable traditional reports narrated through correct chains of narrators of Shi’a and Ahl al-Sunna that the Messenger of Allah (S) said: al-Mahdi is from my progeny. His name is same as my name and his agnomen is same as mine.13

It is mentioned in Kamal ad-Din narrating from Abu Sahl Naubakhti from Aqeed, the servant that he said: The Imam is having the Kuniyyat of Abu al-Qasim.14

It is mentioned in Tarikh Ibn Khasshaab narrating from Imam Ja’far as-Sadiq (‘a) that he said: Khalaf Salih is from my descendants. He is the al-Mahdi. His name is Muhammad. His Kuniyyat is Abu al-Qasim.15

It is narrated from Qasim Ibn Adi that he said: They say:

The Kuniyyat of Abu Salih is Abu al-Qasim.16

In some reports, it is prohibited to give the Kuniyyat of Abu al-Qasim. If his name was Muhammad and some have clarified that prohibition of mention of the Imam by this Kuniyyat in gatherings and that its command is regarding the actual name of the Imam as is mentioned.

Eight: Abu ‘Abd Allah

Ganji Shafei in his book of Al-Bayan fi Ahwal Sahib az-Zaman17 has written: It is narrated from Huzaifah from the Messenger of Allah (S) that he said: If there does not remain from the tenure of the world, but a single day, the Almighty Allah would definitely raise up a man, whose name is same as mine and whose form is like my form and whose Kuniyyat is Abu ‘Abd Allah. And he mentions that the Imam is having the Kuniyyat of all his purified forefathers.

Nine: Abu Ja’far

Ten: Abu Muhammad

Eleven: Abu Ibrahim

Hazini has stated in Hidaya18: It is narrated that the Imam is having the Kunniyats of Abu al-Qasim and Abu Ja’far.

It is mentioned in one of the ancient book of Excellences (مناقب)19 that the Imam has the Kuniyyat of the eleven Imams from his forefathers and uncle, Imam Hasan Mujtaba (‘a) being the first of them: Informed me Ahmad Ibn Muhammad Ibn Samt in the middle of the year 335 that I read this in the book of Abu al-Hasan Ali Ibn Ibrahim Anbari in Wasit, in the month of Rabi al-Aakhir that he said: Informed me Abu al-Alaa Ahmad Ibn Yusuf Ibn Moyyad Anbari in the 326th year…and so on. Which consists of the brief life histories of the Holy Imams (‘a) and till date the author of that book is unknown. At this place, he has mentioned this report and stated numerous names of the Imam. And we have mentioned it as Manaqib al-Qadeemah and on the basis of this report; then

Twelve: Abu al-Husayn

Twelve: Abu al-Husayn20

Thirteen: Abu Turab

It was that both these Kuniyyat belonged to Amir Al-Mu’minin (‘a) even though in the second, there is a doubt; except that we conclude that he is father of dust and the earth. Thus, it became one of the reasons that these Kunniyats are for the Imam. And it is mentioned in the exegesis of the verse:

وَأَشْرَقَتِ الْأَرْضُ بِنُورِ رَبِّهَا وَوُضِعَ الْكِتَابُ وَجِيءَ بِالنَّبِيِّينَ وَالشُّهَدَاءِ وَقُضِيَ بَيْنَهُمْ بِالْحَقِّ وَهُمْ لَا يُظْلَمُونَ

“And the earth shall beam with the light of its Lord, and the Book shall be laid down, and the prophets and the witnesses shall be brought up, and judgment shall be given between them with justice, and they shall not be dealt with unjustly” (39:69).

That they said: The Lord of the earth is the Imam of the earth and that people will become needless of the sun, because of the effulgence of His Eminence, al-Mahdi (‘aj).

Fourteen: Abu Bakr

It is one of the Kuniyyat of Imam Ali ar-Ridha’ (‘a). Abu al-Faraj Isfahani has mentioned it in Maqatil at-Talibiyyin21 and others have Also, mentioned it.

Fifteen: Abu Salih

It is mentioned in Zakhirat al-Albab, that the Imam is having the Kuniyyat of Abu al-Qasim and Abu Salih. And these are his most well-known Kunniyats among the urban and desert Arabs and they have supplicated to him through these names. And poets and littérateurs have Also, mentioned this in their compositions as will be seen in the coming pages and in the ninth chapter we have mentioned some of their compositions, in which these Kunniyats are mentioned, if Allah wills.

Sixteen: Amir al-Omarah

Sixteen: Amir al-Omarah (آمِيرُ الْأُمَرَةُ)22

It is a title with which Amir Al-Mu’minin (‘a) mentioned Imam al-Mahdi (‘aj). Thus, the trustworthy scholar, Fazl Ibn Shazan says in the book of Ghaibah23 narrating from Imam Ja’far as-Sadiq (‘a) that he said: After the mention of turmoil and calamities: Dajjal will emerge and wreak havoc till the ruler of rulers would appear; the eliminator of infidelity and the awaited ruler regarding whose occultation the intellects are astounded. And he is the ninth descendant of you, O Husayn. He will appear between Rukn and Maqam and emerge victorious over the men and jinns.

Seventeen: Al-Ehsaan

Seventeen: Al-Ehsaan (الْإِحْسَانُ)24

Eighteen: Ozono Saamea’h

Eighteen: Ozono Saamea’h (أذن سَامِعَه)25

Nineteen: Aydee

Nineteen: Aydee (ایدی)26

The first of these is mentioned in Hidaya and Manaqib Qadeem as the title of Imam al-Mahdi (‘aj). The second27 and third is mentioned in Hidaya28 and apparently ‘آیدی’, which is the plural of ‘ید’ and implies blessing in this instance.

as-Saduq writes in Kamal ad-Din29 and Ibn Shahr Ashob has mentioned in Manaqib30 that Imam Musa al-Kadhim (‘a) said in the exegesis of the verse:

أَلَمْ تَرَوْا أَنَّ اللَّهَ سَخَّرَ لَكُمْ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ وَأَسْبَغَ عَلَيْكُمْ نِعَمَهُ ظَاهِرَةً وَبَاطِنَةً وَمِنَ النَّاسِ مَنْ يُجَادِلُ فِي اللَّهِ بِغَيْرِ عِلْمٍ وَلَا هُدًى وَلَا كِتَابٍ مُنِيرٍ

“And made complete to you His favours outwardly and inwardly? And among men is he who disputes in respect of Allah though having no knowledge nor guidance, nor a book giving light.” (31:20).

The outward favour is the Imam, who is apparent and the inward favour is the hidden Imam and in many instances in Qur’an, favour implies the Imam (‘a).

Twenty: Baqiyat Allah

Twenty: Baqiyat Allah (بَقِيَّةُ الله)31

In Zakhirah it is said that this name belongs to the Imam as mentioned in the book of Zoohar,32 In Ghaibah of Fazl Ibn Shazan33, it is narrated from Imam Ja’far as-Sadiq (‘a) that he said under the circumstances of the Qa’im (‘aj) that: Thus, when he reappears, he will rest his back on the Ka’aba and three hundred and thirteen men will gather around him and the first words that he speaks would be the following verse:

بَقِيَّتُ اللَّهِ خَيْرٌ لَكُمْ إِنْ كُنْتُمْ مُؤْمِنِينَ وَمَا أَنَا عَلَيْكُمْ بِحَفِيظٍ

WWhat remains with Allah is better for you if you are believers...” (11:86).

Then he will say: I am the remnant of Allah and His proof and His Caliph on you. Thus, no one would greet him, except by the words of ‘Peace be on you, O remnant of Allah on His earth.’

Shaykh Furat Ibn Ibrahim in his Tafsir34 has narrated from Umar Ibn Zahir35 that a man said to Imam Ja’far as-Sadiq (‘a): We will greet the Qa’im (‘aj) addressing him as the chief of believers (Amir al-Mu’minin).

He said: No, it is the title with which the Almighty Allah has named only Imam Ali (‘a) and none would be named by this name before or after him, except that he would be a disbeliever.

He asked: How should we greet him?

He replied: Say: peace be on you O remnant of Allah.

Then the Imam recited the verse:

بَقِيَّتُ اللَّهِ خَيْرٌ لَكُمْ إِنْ كُنْتُمْ مُؤْمِنِينَ وَمَا أَنَا عَلَيْكُمْ بِحَفِيظٍ

“What remains with Allah is better for you if you are believers…” (11:86).

Twenty-One: Bearim Mua’ttalah

Twenty-one: Bearim Mo-a’ttalah (بِئرٍ مُّعَطَّلَة)36

Ali Ibn Ibrahim has quoted from Imam Ja’far as-Sadiq (‘a)

that he said under the explanation of the verse:

فَكَأَيِّنْ مِنْ قَرْيَةٍ أَهْلَكْنَاهَا وَهِيَ ظَالِمَةٌ فَهِيَ خَاوِيَةٌ عَلَىٰ عُرُوشِهَا وَبِئْرٍ مُعَطَّلَةٍ وَقَصْرٍ مَشِيدٍ

“…and (how many a) deserted well and palace raised high” (22:45).

This is a simile for Aali Muhammad (‘a). The ‘deserted well’ is a well from which water is not taken out and he is the Imam who has gone into occultation. Thus, it is not possible to gain knowledge from him37 till the time of reappearance. That is through apparent means it is usual for everyone at every time, as was available during the tenure of every Imam, except His Eminence; as he is a lofty fort—if the external obstacle had not been there is no contradiction with what was we shall mention in Chapter Ten from the benefits of knowledge and other favours of the Imam without known means for his special followers and others as well.38

Twenty-Two: Al-Balad al-Amin

Twenty-two: Al-Balad al-Amin (الْبَلَدُ الْأَمِين)39

That is a strong fort of the Almighty Allah, such that no one has any power on it according to the accomplished scholar, Mirza Muhammad Ridha’ in Jannah al-Khulood.40

Twenty-Three: Behraam

Twenty-three: Behraam (بهرام)41

Twenty-Four: Bandah Yazdaan

Twenty-four: Bandah Yazdaan (بَنْدَه يَزْدَانُ)42

These two are names of the Holy Imam (‘a) in the book of Eesta43, as mentioned in Zakhirat al-Albab.

Twenty-Five: Parweez

Twenty-five: Parweez (پرویز)44

With the ‘ب‎’ of Pahelvi. It is the name of the Imam in the book of Barzeen Az Faras45.46

Twenty-Six: Proof Of God

It is his name in the book of Incleeyoon47 as mentioned there.

Twenty-Seven: Baasit

Twenty-seven: Baasit (بَاسِط)48

In Hidaya49, and Manaqib al-Qadeemah it is included among the titles of the Imam and it is in the meaning of one, who brings relief and increase. And the blessing of that Imam as he has himself said, like the sun, reaches to all places and every creature has seen it and during the days of his reappearance and justice as will be spread and become common in such a way that the wolf and the sheep will graze together.

In Tafsir of Shaykh Furat Ibn Ibrahim, it is narrated from Ibn Abbas that he said: “This will not happen until there will be no Jew, Christian, or follower of any other path, but he enters Islam. There will be a harmony so the sheep and wolf, the cow and the lion, and man and snake will live in peace; so much so that no mice will break into a food Ibn; so much so that Jizya will be cancelled, the cross will be broken and pigs will be killed. This will happen when the Qa’im (‘aj) rises.”50

The foremost teacher, Ahmad Ibn Muhammad Ibn Ayyash has mentioned in Muqtadhab al-’Asr:51 narrating through his chains of narrators from ‘Abd Allah Ibn Rabia Makki from his father that he said: I was of those who worked with ‘Abd Allah Ibn Zubair in Ka’aba and he ordered the workers to dig the earth to the maximum for the foundation. So, I reached a stone like a camel and on it I found written:

“In the name of the first; nothing existed before Him. He does not refuse wisdom to those deserving of it; you oppress them and not give to them wrongly; therefore, you oppress them…” and it is lengthy.

Therein it was mentioned about the Be’that of the Messenger of Allah (S), his excellent qualities, good manners, place of his stay and burial. In the same way, of every Holy Imams (‘a) till it mentioned with regard to every Imam till Imam Hasan al-’Askari (‘a). He said: He will be buried in Medina Mohaddesa; then Muntadhar will come after him. His name will be same as that of the Prophet. He will rule with justice and act with justice and will forbid evil and himself abstain from it.

Through him, the Almighty Allah will dispel darkness and through him remove doubt and blindness; the wolf and the sheep will come together during his tenure. Will be pleased those who dwell in the heavens, the birds in the sky and the fishes in the sea. O servant, how exalted he is near Allah, the Mighty and the High, eager to obey Him and woe be on one, who disobeys Him. Bravo for the one, who fights before him and then he kills or he dies. Benedictions and mercy be on them from their Lord; they are the guided and they are the victorious.

Twenty-Eight: Baqiyyat al-Anbiya’

Twenty-eight: Baqiyyat al-Anbiya’ (بَقِيَّةُ الْأَنْبِيَاء)52

This title is mentioned along with some other titles in the report, which Hafiz Bursi has mentioned in Mashariq al-Anwar53 narrating from Hakima Khatoon that the respected scholar, Sayyid Husayn Mufti Karki, grandson of Muhaqqiq Saani in Daf’ al-Manaadaat has narrated from him that he said: The Qa’im was born on the eve of the 15th Sha’ban.

Till he says: After that I brought the Imam to my brother, Hasan Ibn Ali (‘a). Thus, he touched him with his hand. The effulgence of his face was a brilliant light and he said: Speak up, O proof of Allah, and the remnant of the prophets, effulgence of successors, refuge of poor, seal of successors, effulgence of pious and owner of the white sphere.

He said: I witness that there is no god, except Allah…till the end as mentioned in the chapter of his birth.

However, in the copy of Mashaareq in the possession of this author, it is mentioned as follows: Speak up, O proof of Allah, remnant of prophets, seal of successors, owner of the white sphere, lamp of the deep sea, having a powerful radiance. Speak up, O Caliph of pious and effulgence of successors…and so on.

Twenty-Nine: At-Taalee

Twenty-nine: At-Taalee (التَّالي))54

Yusuf Ibn Qaz Ali, Sibte Ibn Jauzi has included it among the titles of the Holy Imam (‘a).

Thirty: Taaeed

Thirty: Taaeed (التَّأييد)55

In Hidayah56 it is mentioned as one of his titles. It implies one that imparts power and strength. In Kamal ad-Din, it is narrated from Amir Al-Mu’minin (‘a) that he said after describing Imam al-Mahdi (‘aj): He would stroke the heads of the people. Thus, there would not remain any believer, but that his heart would become as a strong as a mountain of steel and Allah, the Mighty and the High would give each of them the strength of forty men.57

Thirty-One: At-Tamaam

Thirty-one: At-Tamaam (التَّمام)58

In Hidayah,59 it is mentioned as one of his titles. Its meaning is clear, as the Imam has praiseworthy qualities, perfections of acts, nobility of lineage, glory, awe, power and his honour was perfect, without any blemish and decline. It denotes one, who is excellent and complete as with him ended divine vicegerency and kingdom on the earth and the clear signs and the sciences and secrets of the prophets and successors and this term is used often in this meaning.

Thirty-Two: As-Saaer

Thirty-two: As-Saaer (الثَّائِرُ)60

It is mentioned in Manaqib al-Qadeemah as one of his titles. And الثَّائِرُ, as his opponents have said that he will not rest till he has not taken revenge. And it will be that the Imam will take revenge for the killing of his grandfather; on the contrary the killing of all the chosen ones.

It is mentioned in Du’a Nudbah: Where is the avenger of the blood of prophets and the children of the prophets? Where is the seeker of revenge for the blood of the Martyred ones of Karbala’?

Thirty-Three: Ja’far

Shaykh as-Saduq has narrated in Kamal ad-Din61: “One day Hamza Ibn Abu al-Fath came to me and said: Greetings, that last night a child was born to His Eminence, Abu Muhammad. And he ordered that we should keep it confidential. He instructed that 300 goats be slaughtered for his Aqiqa ceremony.” I asked: What is his name? He replied: He is named M-H-M-D and his Kuniyyat is Abu Ja’far.”

Apparently, it is not a famous Kuniyyat; on the contrary it implies that his name should not be mentioned clearly. He should only be named as Ja’far due to the fear of his uncle, Ja’far. So that when the Shi’a mention him, they should mention that they have seen Ja’far, or that he is the Imam; or from him Tauqee is received. Or take this money to him; so that followers of Ja’far will not understand.

Two reports are mentioned in Ghaibah of Shaykh an-Nu’mani62 quoting from Imam Muhammad Al-Baqir (‘a), in which it is mentioned to be one of the titles of the Imam. That “The homeless, fugitive and alone man, who will be separated from his family, who will lose his father, who will be surnamed with his uncle’s name and whose name will be same as the prophet’s and he will be having the banners.” Apparently, this is the implication of these two reports.

Allamah al-Majlisi thinks that perhaps some Kunniyats of the uncle had been Abu al-Qasim or the Kuniyyat of the Imam will be Abu Ja’far, Abu al-Husayn or Abu Muhammad as these were the agnomens of Imam Hasan (‘a). Sayyid Muhammad was Also, the uncle of the Imam. After that he states: It is clear as was mentioned in the report of Hamza Ibn Abu al-Fath…63 This is very strange; whether in the copy of Kamal ad-Din; so much so in his own copy, which the late scholar has quoted, the name of Ja’far is mentioned and not Abu Ja’far.

It is mentioned in Muntahal ‘Arab: It is said that so and so will be having the Kuniyyat of Abu ‘Abd Allah, generally and it is not said that he will have the Kuniyyat of ‘Abd Allah. This statement is to remove the misunderstanding whereas the Kuniyyat, e.g., Abu ‘Abd Allah is Abu Ja’far; it should not be said: The Kuniyyat is ‘Abd Allah or Ja’far. This in the instance when this statement is mentioned it implies that name itself.

Thirty-Four: Friday

It is among the names of the Imam as will be explained in Chapter Eleven.

Thirty-Five: Jaaber

In Hidayah64 and Manaqib al-Qadeemah it is included among the titles of the Imam. Jabir is one, who repairs or mends. This title is an excellence of the Imam as he will impart relief and put right every matter and mend every broken heart and enliven the dead hearts. He will provide release to all those who are in captivity and those who are aggrieved. The cure for every chronic malady is through his holy existence.

Thirty-Six: Al-Janb

Thirty-six: Al-Janb (الجنب)65

In Hidayah,66 it is included among the titles of the Imam in widely related traditional reports and in the exegesis of holy verse:

أَنْ تَقُولَ نَفْسٌ يَا حَسْرَتَا عَلَىٰ مَا فَرَّطْتُ فِي جَنْبِ اللَّهِ وَإِنْ كُنْتُ لَمِنَ السَّاخِرِينَ

“O woe to me! for what I fell short of my duty to Allah…” (39:56).

It is mentioned that Imam (‘a) is the duty of Allah.

Thirty-Seven: Al-Jawaari al-Kunnas

Thirty-seven: Al-Jawaari al-Kunnas (الْجَوَارِ الْكُنَّسِ)67

That is the shooting star that disappears under the rays of the sun, like the beasts when they reach the place of sleep, they hide themselves in it.

In Kamal ad-Din,68Ghaibah Shaykh At-Tusi and Ghaibah an-Nu’mani it is narrated from Imam Muhammad Al-Baqir (‘a) in the exegesis of the verse:

فَلَا أُقْسِمُ بِالْخُنَّسِ

“But nay! I swear by the stars” (81:15).

الْجَوَارِ الْكُنَّسِ

“That run their course (and) hide themselves” (81:16).

The Imam will be concealed from the people (during occultation). It denotes the Imam, who after the death of those, who had his Ma’arifah (recognition) in 260 A.H. will go into occultation. Then at the time of reappearance, he will come out like a meteor on a dark night. If you live in his time, it will be highly pleasing to you.”

Thirty-Eight: Proof And The Proof Of Allah

It is mentioned in ‘Uyun69Ghaibah Shaykh70 and Kifayat al-’Asr71 that Ali Ibn Muhammad Khazzaaz has narrated from Abi Hashim Ja’fari that he said: I heard Imam Ali an-Naqi (‘a) say: The successor after me is my son, Hasan. Thus, how will your condition be at the time of the successor of my successor?

I said: Why, may I be sacrificed on you?

He replied: As you will not see his person and it would not be allowed for you to mention his name.

I asked: Thus, how do we mention him?

He replied: Say: Hujjat of Aali Muhammad (‘a).

It is among the famous titles of the Imam that is mentioned in numerous supplications and reports and most tradition scholars have Also, mentioned it; in spite of the fact that all the Imams share this title and all of them are Proofs of Allah upon His creatures; but it is so much specialized for His Eminence that in all reports where it is mentioned without context, its implication is His Eminence (‘a) only.

Some have said: The title of the Imam is Hujjat in the meaning of power and rulership over the people; as they will come in the share of the Imam when he reappears and the seal of the Imam is ‘I am the Proof of Allah’. And according to another report, ‘I am the Proof of Allah and his special one’. And he will rule the earth through this seal.

Thirty-Nine: Truth

It is mentioned in Manaqib al-Qadeemah and Hidayah72 that it is one of the titles of the Holy Imam (‘a).

It is narrated Al-Kafi from Imam Muhammad Al-Baqir (‘a) that he said in the exegesis of the verse:

وَقُلْ جَاءَ الْحَقُّ وَزَهَقَ الْبَاطِلُ إِنَّ الْبَاطِلَ كَانَ زَهُوقًا

“And say: The truth has come and the falsehood has vanished…” (17:81).

When the Qa’im would reappear, the kingdom of falsehood would vanish.73

On the basis of this, exegesis, the past tense is mentioned by way of emphasis; that it is imminent and there is no doubt about it. Thus, it is as if it has already happened and it is mentioned in the Ziyarah of that Imam: Peace be on the fresh truth.

Apparently, all the circumstances, qualities, acts and words and the commands and prohibitions of the Imam are having all the benefits and goodness and everlasting wellbeing in which there is no scope for harm, corruption and mistakes, neither in the world nor in the hereafter; neither for himself nor for any follower of the Imam.

Forty: Al-Hijab

Forty: Al-Hijab (الحِجاب)74

It is mentioned in Hidayah75 that it is one of the titles of the Holy Imam (’a) as mentioned in the Ziyarah of the Imam:

Peace be on the Hijab of Allah, the eternal and the ever-living.

Forty-One: Al-Haamed

Forty-one: Al-Haamed (الحامِد)76

Forty-Two: Al-Hamd

Forty-two: Al-Hamd (الحَمد)77

Both these are mentioned as his titles in this book.78

Forty-Three: Al-Haasher

Forty-three: Al-Haasher (الحاشِر)79

Hashir is the name of the Imam in the Scroll of Ibrahim as mentioned in Tazkirat al-A’immah.80

Forty-Four: Seal Of The Successors

It is one of the well-known titles of the Imam and he has himself introduced it as his title as mentioned in his statement, which tradition scholars have quoted from Abu Nasr Tareef, servant of Imam Hasan al-’Askari (‘a) that he said: I came to the Imam of the Time (‘a) and he said:

‘O Tareef, bring red sandalwood,’ which I did.

Then he asked: Do you know me?

I said: Yes.

He said: Who am I?

I said: My master, and the son of my master.

He said: I did not ask you this.

Tareef said: I said: May I be sacrificed on you, tell me.

He said: I am the seal of the successors. And through me will Allah, the Mighty and Sublime ward off calamities from my family and my Shias.”81

Forty-Five: Seal Of The Imams (‘A)

It is mentioned in Jannah al-Khulood that it is one of the titles of the Holy Imam (‘a).82

Forty-Six: Khajistah

Forty-six: Khajistah (خَجسته)83

It is mentioned in Zakhirah that it is the name of the Imam in the book of Kindar Aali Farangiyaan.84

Forty-Seven: Khusroo

Forty-seven: Khusroo (خُسرو)85

In Zakhirah and Tazkirah86 it is mentioned to be the name of that Imam and in the book of Javeedaan Khurd Majus also.

Forty-Eight: KHudaa Shanaas

Forty-eight: KHudaa Shanaas (خُدا شناس)87

In those two books, it is mentioned that ‘Khuda Shinas’ is the name of the Imam in book of Shamkuni88, which according to the heretical belief of India was a Prophet with a heavenly scripture and it is said that he was sent to the people of Khata wa Khatam. He was born in Kiluwas. It is said that the world would be ruled by the son of the chief of the creatures of the two worlds, which in their language, is the name of the Holy Prophet (S). He will rule over the mountains of the east and the west and issue the command. He will ride the clouds and angels will be his servants. And humans and ethereal beings will be at his command. And he will become the master of all lands from Sudaan,89 which is under the straight line till the land of Tiseen, which is under the centre of North and facing the seventh continent, which is in fact the Iram and mount Qaf. And the religion of God will be one religion and his name is the Qa’im and the Khuda Shinaas.

Forty-Nine: Al-Khaazen

Forty-nine: Al-Khaazen (الْخَازِنُ)90

It is mentioned in Hidayah91 that it is one of the titles of the Holy Imam (‘a).

Fifty: Al-Khalaf And Al-Khalaf as-Salih

Fifty: Al-Khalaf (الْخَلَفُ) and Al-Khalaf as-Salih (الخَلَف الصَّالِح)92

It is mentioned in Hidayah93 and Manaqib al-Qadeemah that it is one of the titles of the Holy Imam (‘a). The Imam is called by this name many times in the sayings of the Holy Imams (‘a).

In Tarikh Ibn Khashshaab,94 it is mentioned that the Imam is having the Kuniyyat of Abu al-Qasim; and that he is having two names: Khalaf and Muhammad. He will appear in the last period of time. A cloud would be shading him from the sun and he will tour on this cloud. He will travel to every place and it will be announced in an eloquent voice: This is the promised al-Mahdi for whom we were waiting.

It is narrated from Imam Ali ar-Ridha’ (‘a) that he said: Khalaf Salih is the son of Abu Muhammad Hasan Ibn Ali (‘a) and he is the Master of the Time and he is the al-Mahdi.95

Also, it is narrated from Imam Ja’far as-Sadiq (‘a) that he said: Khalaf Salih is from my descendants; he is the al-Mahdi; his name is Muhammad; his agnomen is Abu al-Qasim. He will appear in the last period of time.96

Khalaf implies successor of that Imam and all the prophets and successors. He is the owner of all their knowledges and qualities and special excellences, which each of them inherits from the other. All those qualities will finally gather in him.

In the famous traditions of the tablet of Jabir, he saw with Lady Fatimah az-Zahra’ (‘a) that it was mentioned after the name of Imam Hasan al-’Askari (‘a): Thereafter, I will complete this (chain of Imamate) with his son, the Khalaf, who is the mercy for the worlds. He will possess the perfection of Musa, the brightness of ‘Isa and the patience of Ayyub.97

In the tradition of Mufazzal, it is famous that when the Imam reappears, he will rest his back on the Ka’aba and say: O people, whoever wants to see Adam and Shees, should know that I am Adam and Shees. And whoever wants to see Nuh and his son, Saam, should know that I am that same Nuh and Saam. And whoever wants to see Ibrahim and Ismail, should know that I am that same Ibrahim and Ismail. And whoever wants to see Musa and Yusha, should know that I am that same Musa and Yusha. And whoever wants to see ‘Isa and Shamoun, should know that I am that same ‘Isa and Shamoun. And whoever wants to see Muhammad (S) and Amir al-Mu’minin, should know that I am that same Muhammad and Amir al-Mu’minin. And whoever wants to see Hasan and Husayn, should know that I am that same Hasan and Husayn. And whoever wants to see the Imams from the progeny of Husayn, should know that I am those same purified Imams. Accept my call and gather near me as I would inform you about all that has been said and all that has not been said.98

According to the report of an-Nu’mani, he will say: I am the remnant of Adam, the saved one of Nuh and the chosen one of Ibrahim and the selected one of Muhammad (S).99

It is possible that people thought that Imam Hasan al-’Askari (‘a) did not have any issue and he will not leave any successor and this was the belief of some people. Thus, after the birth of the Twelfth Imam, his followers congratulated each other saying that the successor has appeared and hint with this title; on the contrary the Imams Also, called him by this name.

Fifty-One: Al-Khunnas

Fifty-one: Al-Khunnas (الخُنَّس)100

That is the meteors. which return after some intervals; like for example, Rahal, Mushtari Marreekh, Zohra, Attar and there is no return for the sun and the moon.

Husayn Ibn Hamadan has narrated from Imam Muhammad Al-Baqir (‘a) that he said regarding the verse:

فَلَا أُقْسِمُ بِالْخُنَّسِ

“But nay! I swear by the stars” (81:15).

He is the Imam, who will go into occultation in the year 260.101

In Kamal ad-Din102, Ghaibah Shaykh103 and an-Nu’mani104, it is narrated from Umm Hani that she said: I met Imam Muhammad Al-Baqir (‘a) and asked him about this verse:

فَلَا أُقْسِمُ بِالْخُنَّسِ

“But nay! I swear by the stars” (81:15).

He said: It is the Imam, who will go into hiding during his tenure…till the end as mentioned above.

Fifty-Two: Khalifat Allah

Fifty-two: Khalifat Allah (خَلِيفَةُ الله)105

It is mentioned in Kashf al-Ghummah that the Messenger of Allah (S) said: al-Mahdi (‘aj) will appear and a cloud would be shading him from which a caller will be calling out: This is al-Mahdi, the Caliph of Allah; follow him.106 It is Also, narrated from the Messenger of Allah (S) that he said: Thus, indeed he is the Caliph of Allah, the al-Mahdi,107 and this report is narrated by Ganji Shafei in his book of Bayan.108

Fifty-Three: Khalifat al-Atqeyaa

Fifty-three: Khalifat al-Atqeyaa (خَلِيفَةُ الْأَنْقِيَاء)109

As mentioned in the twenty-eighth title.

Fifty-Four: Dhabbat al-Ardh

Fifty-four: Dhabbat al-Ardh (دَابَّةُ الْأَرْضِ)110

According to Hidayah111 this is another title of the Imam. It is mentioned in numerous reports that it implies Amir Al-Mu’minin (‘a)112 and Ahl al-Sunna commentators regard it to be an Animal and they narrate that it is having wings, four limbs and it is sixty yards in length. No one would be able to catch it and neither would anyone be able to escape from it. Thus, it brands and marks the foreheads of every person, whether he is a disbeliever or a believer till what is mentioned till the end as these qualities are not appropriate, except for a human being.113

Thus, Amir Al-Mu’minin (‘a) said: Know that, by Allah, Dhabbat al-Ardh is not having a tail; it is having a beard;114 that it is a human being and he is a witness over the signs and conditions of Qiyamat. It is clear that most of that which is mentioned there from the signs and portents is same as mentioned under the reappearance of Imam al-Mahdi (‘aj). Thus, it is correct to say that this title is for both the personages and here Also, applies that which is applicable there; and what is mentioned under the explanation of the title of ‘As-Sa’aht’ supports this statement.

Fifty-Five: Ad-Da’ee

Fifty-five: Ad-Da’ee (الداعي)115

It is mentioned in Hidayah116 to be a title of the Imam and it is stated in Ziyarah Maasoorah as follows:

“Peace be on you, O Caller (الداعي) to Allah.”

The Imam a caller appointed by the Almighty Allah for the creatures; he calls to Allah and this call ends with him as he will not leave any religion in the world, except the religion of his holy grandfather (S) and through him will be proved that the promise of Allah is true:

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

“That He might cause it to prevail over all religions…” (9:33).

As mentioned in the exegesis of this verse.

On the contrary, it is narrated in Tafsir of Ali Ibn Ibrahim under the explanation of the verse:

يُرِيدُونَ لِيُطْفِئُوا 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…” (61:8).

That the Almighty Allah will perfect His effulgence for the Qa’im of Aali Muhammad (‘a).

Fifty-Six: Ar-Rajul

Fifty-six: Ar-Raj al-(الرَّجُل)117

It is among the titles of the Holy Imam (‘a) during times of Taqayyah; and his followers refer to him through this title as mentioned under the second title.

Fifty-Seven: Raahnomaa

Fifty-seven: Raahnomaa (راهنُمَا)118

It is mentioned in Zakhirah and Tazkirah119 that this is one of the titles of the Holy Imam (‘a) as mentioned in the book of Batinkal as its author is a non-Muslim scholar and from that book words are quoted regarding the glad tidings about the being and reappearance of the Holy Imam (‘a); but there is no need for us to mention them.

Fifty-Eight: Rabb al-Ardh

Fifty-eight: Rabb al-Ardh (رَبُّ الْأَرْضِ)120

As stated under the exegesis of the verse:

وَأَشْرَقَتِ الْأَرْضُ بِنُورِ رَبِّهَا وَوُضِعَ الْكِتَابُ وَجِيءَ بِالنَّبِيِّينَ وَالشُّهَدَاءِ وَقُضِيَ بَيْنَهُمْ بِالْحَقِّ وَهُمْ لَا يُظْلَمُونَ

“And the earth shall beam with the light of its Lord…” (39:69).

According to the reports mentioned before as well those, which shall be mentioned later regarding the distinctive qualities of the Holy Imam (‘a).

Fifty-Nine: Zind Aafrees

It is mentioned in Zakhirat al-Albab that it is a title of the Holy Imam (‘a) in the book of Marya Qeen121 and the text of Zakhirah is that: “And in the book of Maaryaaqeen it is Zend Afrees”. Thus, it is possible that his real name is Afrees and Zend implies the same book, which is attributed to Zartusht or Suhuf of Ibrahim (‘a) or it is a part of that book; and Allah knows best.

Sixty: Saroosh Eezad

Sixty: Saroosh Eezad (سروش ايزد)122

It is mentioned in that book and in Tazkirah123 that it is a title of the Holy Imam (‘a) in the book of Zamzam Zardasht.

Sixty-One: As-Sultan al-Ma’mul

Sixty-one: As-Sultan al-Ma’mul (السلطان المأمول)124

As mentioned in title sixteen and an appropriate statement will come in chapter five under the special declarations under report twenty-nine.

Sixty-Two: Sidrat al-Muntahaa

Sixty-two: Sidrat al-Muntahaa (سِدْرَةُ الْمُنْتَهى)125

It is mentioned in Hidayah126 that it is one of the titles of the Holy Imam (‘a).

Sixty-Three: As-Sanaa

Sixty-three: As-Sanaa (السَّنَاء)127

Sixty-Four: As-Sabeel

Sixty-four: As-Sabeel (السَّبِيل)128

Both these titles are included among the titles of the Holy Imam (‘a) in that book.129

Sixty-Five: As-Sa'ah

Sixty-five: As-Sa’ah (السَّاعَة)130

It is mentioned as the title of the Holy Imam (‘a) in that book and in the report of MufFadhdhal. It is narrated from Imam Ja’far as-Sadiq (‘a) that he said: As-Sa’ah mentioned in the verse:

يَسْأَلُونَكَ عَنِ السَّاعَةِ أَيَّانَ مُرْسَاهَا

“They ask you about the hour, when it will come.” (79:42).

and in the verse:

يَسْأَلُونَكَ عَنِ السَّاعَةِ أَيَّانَ مُرْسَاهَا قُلْ إِنَّمَا عِلْمُهَا عِنْدَ رَبِّي لَا يُجَلِّيهَا لِوَقْتِهَا إِلَّا هُوَ ثَقُلَتْ فِي السَّمَاوَاتِ وَالْأَرْضِ لَا تَأْتِيكُمْ إِلَّا بَغْتَةً يَسْأَلُونَكَ كَأَنَّكَ حَفِيٌّ عَنْهَا قُلْ إِنَّمَا عِلْمُهَا عِنْدَ اللَّهِ وَلَٰكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُونَ

“They ask you about the hour, when will be its taking place? Say: The knowledge of it is only with my Lord…” (7:187).

and the verse:

وَتَبَارَكَ الَّذِي لَهُ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ وَمَا بَيْنَهُمَا وَعِنْدَهُ عِلْمُ السَّاعَةِ وَإِلَيْهِ تُرْجَعُونَ

“And with Him is the knowledge of the hour…” (43:85).

And the verse:

هَلْ يَنْظُرُونَ إِلَّا السَّاعَةَ أَنْ تَأْتِيَهُمْ بَغْتَةً وَهُمْ لَا يَشْعُرُونَ

“Do they wait for aught, but the hour.” (43:66).

and the verse:

اللَّهُ الَّذِي أَنْزَلَ الْكِتَابَ بِالْحَقِّ وَالْمِيزَانَ وَمَا يُدْرِيكَ لَعَلَّ السَّاعَةَ قَرِيبٌ

“And what shall make you know that haply the hour be nigh?” (42:17).

Till the verse:

يَسْتَعْجِلُ بِهَا الَّذِينَ لَا يُؤْمِنُونَ بِهَا وَالَّذِينَ آمَنُوا مُشْفِقُونَ مِنْهَا وَيَعْلَمُونَ أَنَّهَا الْحَقُّ أَلَا إِنَّ الَّذِينَ يُمَارُونَ فِي السَّاعَةِ لَفِي ضَلَالٍ بَعِيدٍ

“Now, most surely those who dispute obstinately concerning the hour are in a great error.” (42:18).

…an allusion to Imam al-Mahdi (‘aj). Mufazzal asked: What is the meaning of يُمَارُون?

He replied: If he is born, who has seen him and where is he and when will he appear? And all this is due to haste in divine command and doubt in His judgment.131

Similarity between the Imam and the ‘hour’ is from many aspects, as is clear; like he said that the arrival of both of them is ‘sudden’ and sharing many signs like eclipse and transformation and appearance of fire etc. and the difference between a believer and a disbeliever; as a result of both of them and killing of the tyrants and not fixing the time by the Almighty Allah for the coming these two for the prophets and angels. And the reports of all the prophets mention them to be the days of Allah as mentioned in the exegesis of the verse:

وَلَقَدْ أَرْسَلْنَا مُوسَىٰ بِآيَاتِنَا أَنْ أَخْرِجْ قَوْمَكَ مِنَ الظُّلُمَاتِ إِلَى النُّورِ وَذَكِّرْهُمْ بِأَيَّامِ اللَّهِ إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِكُلِّ صَبَّارٍ شَكُورٍ

“And remind them of the days of Allah.” (14:5).

which is addressed to Prophet Musa (‘a) to remind the Bani Israel about the days of Allah.

It is mentioned that the days of Allah are three: Day of Qa’im (‘aj), day of Rajat and the Judgment Day.132 In some reports, instead of the day of Rajat, day of death is mentioned.

Mas’oodi has written in Isbat al-Wasiyyah133 that it is the day, which Prophet Musa (‘a) has mentioned as the days of Allah for Bani Israel that under his pulpit there were a thousand messenger prophets.

It is mentioned in Ghaibah Fazl Ibn Shazan that Imam Hasan (‘a) asked the Messenger of Allah (S): O Messenger of Allah (S), when will reappear the Qa’im of us, Ahl Al-Bayt (‘a)?

He replied: O Hasan, it is not except that his example is like that of the ‘hour’; that is the Judgment Day, whose knowledge the Almighty Allah has concealed from the folks of the heavens and the earth and it will not arrive, except all of a sudden.134

It is mentioned in Al-Kafi that he said under the explanation of the verse:

قُلْ مَنْ كَانَ فِي الضَّلَالَةِ فَلْيَمْدُدْ لَهُ الرَّحْمَٰنُ مَدًّا حَتَّىٰ إِذَا رَأَوْا مَا يُوعَدُونَ إِمَّا الْعَذَابَ وَإِمَّا السَّاعَةَ فَسَيَعْلَمُونَ مَنْ هُوَ شَرٌّ مَكَانًا وَأَضْعَفُ جُنْدًا

“Until they see what they were threatened with, either the punishment or the hour; then they shall know who is in more evil plight and weaker in forces.” (19:75).

The Imam (‘a) said, “…until they face the torment with which they were threatened…” is the time of the rise of the al-Mahdi with Divine Authority. That is the time when they will find out what Allah will send to them through the hands of al-Mahdi (‘aj).135

Sixty-Six: As-Sayyad

Sixty-six: As-Sayyad (السيد)136

The Holy Imam (‘a) is mentioned by this title in many traditional reports and in Kamal ad-Din of Shaykh as-Saduq137:

“Abu Ali Khaizraani narrates on the authority of a slave girl he had presented to Abu Muhammad (‘a) and when Ja’far Al-Kadhdhab had seized the house, she escaped from Ja’far and Abu Ali married her. Abu Ali said: She told me that she was present at the birth of the Master (‘a) and that the Master’s mother’s name is Saqeel; and that Abu Muhammad (‘a) told the Master’s mother what will happen to his family. Therefore, she asked Abu Muhammad (‘a) to pray for her that her death comes before his. Thus, she died before him in the lifetime of Abu Muhammad (‘a). On her tombstone, it is inscribed: This is the grave of Umm Muhammad.

Abu Ali said: I heard this bondmaid reminisce that when the Master was born, she saw a beam of light shining from him and reaching the zenith of the heaven; and that she saw white birds descending from the heavens and touching their wings against his head and face and the rest of his body and then fly away. She said: We informed Abu Muhammad (‘a) about it. He laughed and then said: These are angels from the heavens, who descended to be blessed by him. They are his aides when he rises. And it was mentioned in the former report that Abu Ja’far Muhammad Ibn ‘Uthman, the second special deputy said: When the Sayyid was born…and so on.

Sixty-Seven: Shamaateel

Sixty-seven: Shamaateel (شَمَاطِيْل)138

It is mentioned in Zakhirah that this is the name of the Imam in the book of Armaatish.139

Sixty-Eight: Ash-Shareed

Sixty-eight: Ash-Shareed (الشَّرِيد)140

The Holy Imam (‘a) is repeatedly mentioned by this title by the holy Imams (‘a); especially Amir Al-Mu’minin (‘a) and Imam Muhammad Al-Baqir (‘a). Shareed means one, who is abandoned that is people neither recognize him nor understand the value of his bounty; nor do they thank for his presence or fulfil his rights. On the contrary, after their initial despair to eliminate him through domination and power on His Eminence and the elimination of the purified progeny, their debased ones by the help of the tongue and pen in the position of negation and doubts and took out from the hearts and since the reasoning was not on principle and negation of his birth was established; they erased his memories from the hearts.

Imam (‘a) himself said to Ibrahim Ibn Ali Ibn Mahziyar: My father advised me: So that I may protect myself from the deceit and plots of deviated and rejected people that are present in wayward communities. Thus, I was sent to the highlands and I considered the barren areas necessary for myself. I was shown the causes through which problems are solved and calamities dispelled.141

In order to be safe from the calamities of the time, it is necessary for you to live in far off hidden places, because in every age every representative of God Also, has an enemy, who is always ready for confrontation with the divine appointees.142

Sixty-Nine: As-Sahib

Sixty-nine: As-Sahib (الصَّاحِبُ)143

It is a famous title of the Holy Imam (‘a) and scholars of tradition state that it is mentioned in Zakhirah that it is the name of that Imam in Suhuf Ibrahim.144

Seventy: Sahib al-Ghaibah

Seventy: Sahib al-Ghaibah (صَاحِبُ الْغَيْبَةُ)145

Seventy-One: Sahib az-Zaman

Seventy-one: Sahib az-Zaman (صَاحِبُ الزَّمَانُ)146

Both these are well-known titles and the latter is famous name of the Imam; it implies the ruler of the age appointed by the Almighty Allah.

Husayn Ibn Hamadan has narrated from Rayyan Ibn Sult that he heard Imam Ali ar-Ridha’ (‘a) say: The Qa’im al-Mahdi is the son of my grandson, Hasan. His person will not be seen and his name would not be uttered by anyone after his occultation till he reappears and announces his name; when the people would mention his name.

We asked the Imam: What if we were to say Sahib al-Ghaibah and Sahib az-Zaman?

He replied: All this is definitely allowed, except that I prohibit you to mention his secret name to our enemies lest they recognize him.147

Seventy-Two: Sahib ar-Raja’h

Seventy-two: Sahib ar-Raja’h (صَاحِبُ الرَّجْعَةُ)148

It is mentioned as one of his titles in Hidayah.149

Seventy-Three: Sahib ad-Daar

Seventy-three: Sahib ad-Daar (صَاحِبُ الدار)150

Scholars of ‘Ilm Ar-Rijal have clarified that it is among the special names of the Imam and it is mentioned in some incidents in the seventh chapter that the Holy Imam (‘a) said: I am Sahib ad-Daar (Owner of the house).

Seventy-Four: Sahib an-Nahiyah

Seventy-four: Sahib an-Nahiyah (صَاحِبُ النَّاحِيَةُ)151

It is a title, which is mainly attributed to Imam al-Mahdi (‘aj); however, in view of tradition scholars, it is Also, used for Imam Hasan al-’Askari (‘a) and Imam Ali an-Naqi (‘a).152

Sayyid Ali Ibn Tawus has stated in Iqbal153 and Muhammad Ibn Mash-hadi has written in Mazar154 and others155 Also, say that a Ziyarah was received from Nahiya in 252 by Shaykh Muhammad Ibn Ghalib Isfahani, comprising of the names of martyrs.

Allamah al-Majlisi has said in Bihar Al-Anwar that there is doubt in the report due to the fact that the year of birth is advanced by four years. And perhaps the version was 262 A.H. and it is possible that it was issued from Imam Hasan al-’Askari (‘a).156 From these statements, it is known that there is lack of its application to anyone other than the Holy Imams (‘a); on the contrary he has written in the margins of his Misbah that Nahiya is every place which Sahib Al-’Amr (‘aj) was present during the Minor Occultation.

Seventy-Five: Sahib al-’Asr

Seventy-five: Sahib al-’Asr (صَاحِبُ العَصْر)157

This title is as famous and well-known as the title of Sahib az-Zaman (‘a).

Seventy-Six: Sahib al-Kurrat al-Bayzaa

Seventy-six: Sahib al-Kurrat al-Bayzaa (صَاحِبُ الْكُرَّةُ الْبَيْضَاء)158

It is mentioned in Hidayah159 that it is one of the titles of the Holy Imam (‘a) as will be mentioned under the seventy-eighth title.

Seventy-Seven: Sahib ad-Dawlat az-Zahra’

Seventy-seven: Sahib ad-Dawlat az-Zahra’ (صَاحِبُ الدَّوَلَةُ الزَّهْرَاءَ)160

It is included among the numerous titles of the Holy Imam (‘a) in Hidayah.161

Seventy-Eight: As-Salih

Seventy-eight: As-Salih (الصَّالِح)162

The author of Tarikh Alam Aara and the prominent scholar, Muqaddas Ardibeli has written in Hadiqat ash-Shi’a163 that it is one of the titles of the Holy Imam (‘a).

Seventy-Nine: Sahib Al-’Amr

Seventy-nine: Sahib Al-’Amr (صَاحِبُ الْأَمْرِ)164

In Zakhirah165 etc, it is mentioned among the titles of the Holy Imam (‘a) and it is a quite a famous title.

Eighty: As-Samsaam al-Akbar

Eighty: As-Samsaam al-Akbar (الصَّمصَامُ الأَكْبَر)166

It is mentioned in Zakhirah that this is the name of the Holy Imam (‘a) in the book of Kindar Aal.167

Eighty-One: As-Subh al-Musfar

Eighty-one: As-Subh al-Musfar (الصُّبْحِ الْمُسْفَرُ)168

It is included among the special titles of the Holy Imam (‘a) in Hidayah169 and is Also, mentioned in the verse:

وَالصُّبْحِ إِذَا أَسْفَرَ

“And the daybreak when it shines” (74:34).

According to the report of Imam (‘a) it implies the Imam, because as the daybreak is clear and obvious, in the same way is the reappearance of Imam (‘a).

Eighty-Two: As-Sidq

Eighty-two: As-Sidq (الصِّدق)170

It is included among the special titles of the Holy Imam (‘a) in Manaqib and Hidayah.171

Eighty-Three: As-Seraat

Eighty-three: As-Seraat (الصِّرَاط)172

It is a title of the Holy Imam (‘a) in Hidayah.173 And it is Also, mentioned in numerous traditions and verses that it is applicable to Imam al-Mahdi (‘aj).

Eighty-Four: Az-Zeyaa

Eighty-four: Az-Zeyaa (الضِّياء)174

As mentioned in that book and also, in Manaqib al-Qadeemah175 that it is a title of Imam al-Mahdi (‘aj).

Eighty-Five: Adh-Dhuha

Eighty-five: Adh-Dhuha (الضُّحى)176

It is mentioned in Tawil al-Ayat of Shaykh Sharafuddin an-Najafi under the interpretation of Surah Shams.

وَالشَّمْسِ وَضُحَاهَا

“I swear by the sun and its brilliance” (91:1).

That the sun is the Messenger of Allah (S) and the brilliance is the Qa’im (‘aj). In some versions, it is interpreted to imply the reappearance of that Imam.177

It is clear that the rays of prophethood and the brilliance of the sun would shine in the Imam due to the Prophet in the west and the east of the world over every small and big and on every young and old.

Eighty-Six: Talib At-Turath

Eighty-six: Talib At-Turath (طَالِبُ التُّرَاثُ)178

It is a title of the Holy Imam (‘a) in Hidayah179 Its explanation that it is the heir as will be explained under chapter eleven.

Eighty-Seven: At-Tareed

Eighty-seven: At-Tareed (الطَّرِيد)180

It is repeatedly mentioned to be a title of the Imam and its meaning is close to Shareed.

Eighty-Eight: Al-Aalem

Eighty-eight: Al-Aalem (الْعَالِمُ)181

In Zakhirah182 etc, it is mentioned among the titles of the Holy Imam (‘a).

Eighty-Nine: Al-‘Adl

Eighty-nine: Al-‘Adl (العَدل)183

As is mentioned in Hidayah184 and also, in Manaqib al-Qadeemah that it is a title of Imam al-Mahdi (‘aj).

Ninety: ‘Aqibat ad-Dar

Ninety: ‘Aqibat ad-Dar (عَاقِبَةُ الدَّارُ)185

As is mentioned in Hidayah.186

Ninety-One: Al-Izzah

Ninety-one: Al-Izzah (العِزَّة)187

As mentioned in Hidayah.188

Ninety-Two: Al-Ayn

Ninety-two: Al-‘Ayn (العَين)189

As mentioned in Hidayah190; that is Eye of Allah (‘Ayn Allah) as is stated in the Ziyarah of Imam (‘a) and it is Also, clearly applicable to all the Holy Imams (‘a).

Ninety-Three: Al-’Asr

Ninety-three: Al-’Asr (العَصر)191

In Zakhirah192 etc, it is mentioned among the names of the Holy Imam (‘a) and it is stated in the Holy Qur’an as well.

Ninety-Four: Al-Gha’ib

Ninety-four: Al-Gha’ib (الغَائِب)193

It is among the popular titles of the Holy Imam (‘a) in reports.194

Ninety-Five: Al-Ghulam (الغُلام)

Ninety-five: Al-Ghulam (الغُلام)195

It is repeatedly mentioned among the popular titles of the Holy Imam (‘a) in reports and by scholars.

Ninety-Six: Al-Ghaib

Ninety-six: Al-Ghaib (الغَيب)196

In Zakhirah197 etc, it is mentioned among the names of the Holy Imam (‘a) and it is stated in the Holy Qur’an as well. And in Kamal ad-Din198 as-Saduq has stated that Imam Ja’far as-Sadiq (‘a) said:

ذَٰلِكَ الْكِتَابُ لَا رَيْبَ ۛ فِيهِ ۛ هُدًى لِلْمُتَّقِينَ

“It is a guide to those who guard (against evil)” (2:2).

الَّذِينَ يُؤْمِنُونَ بِالْغَيْبِ وَيُقِيمُونَ الصَّلَاةَ وَمِمَّا رَزَقْنَاهُمْ يُنْفِقُونَ

“Those who believe in the unseen and keep up prayer and spend out of what We have given them” (2:3).

The pious are the Shi’a of Ali Ibn Abi Talib (‘a).

As for Ghaib, thus, his proof is unseen and that which supports this is the verse:

وَيَقُولُونَ لَوْلَا أُنْزِلَ عَلَيْهِ آيَةٌ مِنْ رَبِّهِ فَقُلْ إِنَّمَا الْغَيْبُ لِلَّهِ فَانْتَظِرُوا إِنِّي مَعَكُمْ مِنَ الْمُنْتَظِرِينَ

“And they say: Why is not a sign sent to him from his Lord? Say: The unseen is only for Allah; therefore wait - surely I too, with you am of those who wait.” (10:20).

That is for the advent of that Unseen, which is a sign of the Almighty Allah.

Ninety-Seven: Al- Ghareem

Ninety-seven: Al- Ghareem (الغريم)199

Scholars of tradition narrators have clarified that it is a special title200 of the Imam. And its application to the Imam is clear in traditions. Ghareem means one, who demands and the creditor. In this case, it is in the first meaning; and this title, like Ghulam was due to Taqayyah. As the Shi’a were supposed to send their religious monies to the Imam or his representatives; or make a bequest or demand on behalf of the Imam and they used to call him by these titles and most of the agriculturists, traders and artisans were the creditors.

Shaykh Al-Mufid states in Irshad201 narrating Muhammad Salih that he said: When my father passed away and his authority came to me, my father had been holding bills of exchange (given) by people (instead of money) as part of the money owed to the creditor - that is the Sahib Al-’Amr (‘aj).

Shaykh said: This was a code, which ancient Shi’a identified the Imam with.

Ninety-Eight: Al-Ghaus

Ninety-eight: Al-Ghaus (الغَوث)202

It is among special titles of the Imam and its interpretation will be mentioned in Chapter nine.

Ninety-Nine: GhAyat ut-Taalebeen

Ninety-nine: Ghayat ut-Taalebeen (غايَة الطَّالِبين)203

One Hundred: Al-Ghayat al-Quswaa

One Hundred: Al-Ghayat al-Quswaa (الغايَةُ القُصوى)204

Both these titles are mentioned in Hidayah.205

One Hundred And One: Al-Khaleel

One Hundred and one: Al-Khaleel (الخَليل)206

In Zakhirat al-Albab, it is mentioned to be one of the titles of the Holy Imam (‘a).

One Hundred And Two: Ghaus al-Fuqara’

One Hundred and two: Ghaus al-Fuqara’ (غَوثُ الفُقَرَاء)207

As mentioned in the twenty-eighth title.

One Hundred And Three: Al-Fajr

One Hundred and three: Al-Fajr (الفَجر)208

As mentioned in Tawil al-Ayat 209. Shaykh Sharafuddin An-Najafi has said that Imam Ja’far as-Sadiq (‘a) remarked in the interpretation of the verse:

وَالْفَجْرِ

“I swear by the daybreak” (89:1).

That it is the advent of the Qa’im.

Also, the Holy Imam (‘a) said under the interpretation of the verse:

إِنَّا أَنْزَلْنَاهُ فِي لَيْلَةِ الْقَدْرِ

“Surely We revealed it on the grand night” (97:1).

وَمَا أَدْرَاكَ مَا لَيْلَةُ الْقَدْرِ

“And what will make you comprehend what the grand night is?” (97:2).

لَيْلَةُ الْقَدْرِ خَيْرٌ مِنْ أَلْفِ شَهْرٍ

“The grand night is better than a thousand months” (97:3).

تَنَزَّلُ الْمَلَائِكَةُ وَالرُّوحُ فِيهَا بِإِذْنِ رَبِّهِمْ مِنْ كُلِّ أَمْرٍ

“The angels and the Spirit descend in it by the permission of their Lord for every affair” (97:4).

سَلَامٌ هِيَ حَتَّىٰ مَطْلَعِ الْفَجْرِ

“Peace! It is till the break of the morning” (97:5).

That is till the time the Qa’im as rises up.210

One Hundred And Four: Al-Firdaws al-Akbar

One Hundred and four: Al-Firdaws al-Akbar (الفِردَوس الأَكبَر)211

In Zakhirah and Tazkirah,212 it is mentioned to be the name of the Imam in the book of Qabroos213 of the Romans.214

One Hundred And Five: Fayrooz

One Hundred and five: Fayrooz (فَيروز)215

It is mentioned in Zakhirah that it is a title of the Imam in the view of AAman according to the dictionary of Maachaar. In Tazkirah, it is mentioned that in the book of Firangaan al-Aman, which is called as Maachaar, his name is mentioned as Firoz.216

One Hundred And Six: Firkhundah

One Hundred and six: Firkhundah (فِرخُندَه)217

It is mentioned in Zakhirah that it is a title of the Imam in the book of Shaya al-Paighambar.218

One Hundred And Seven: Faraj al-Mu’minin

One Hundred and seven: Faraj al-Mu’minin (فرج المؤمنين)219

One Hundred And Eight: Al-Faraj al-Aazam

One Hundred and eight: Al-Faraj al-Aazam (الفَرَج الأَعظَم)220

One Hundred And Nine: Al-Fath

One Hundred and nine: Al-Fath (الفَتح)221

All the above three names are mentioned to be among the titles of the Holy Imam (‘a) in Hidayah.222 And it was already mentioned in the reports about the birth of the Imam that Lady Hakeema Khatoon said to Lady Narjis Khatoon that the Almighty Allah will bestow a son to you on this night, who is a Sayyid in the world and the hereafter (and he is the relief for believers).

In the book of Tanzeel wa Tahreef Ahmad Ibn Muhammad Sayyaari, it is mentioned in the interpretation of the verse of:

إِذَا جَاءَ نَصْرُ اللَّهِ وَالْفَتْحُ

“When there comes the help of Allah and the victory” (110:1).

That it implies the advent of the Qa’im.

In Tafsir Ali Ibn Ibrahim,223 it is mentioned in the interpretation of the verse:

وَأُخْرَىٰ تُحِبُّونَهَا نَصْرٌ مِنَ اللَّهِ وَفَتْحٌ قَرِيبٌ وَبَشِّرِ الْمُؤْمِنِينَ

“Help from Allah and a victory near at hand…” (61:13).

That it hints at the advent of the Qa’im in the world.

One Hundred And Ten: Al-Faqih

One Hundred and ten: Al-Faqih (الفَقيه)224

Shaykh At-Tusi has said in Tahzib225 in the chapter of the limits of the sanctuary of Imam Husayn (‘a) that Muhammad Ibn ‘Abd Allah Himyari narrated: I wrote and asked a question from the Faqih, whether it is allowed to recite Tasbih on a rosary of Khak e-Shifa’ (Turbah)?

He replied: There is no rosary better than the rosary of Khak e-Shifa’ (Turbah) and one of its excellences is that if someone forgets to recite anything and merely turns the beads, he will get the reward of reciting Tasbih.

It is narrated from him that he Also, wrote to the Faqih and asked him whether it was allowed to place the dust of his grave with a dead body or not?

He replied in a Tauqee: It can be placed with the dead body in the grave and it should be mixed with his Hunut, if Allah wills.

The meaning of Faqih here is definitely the Imam.

One Hundred And Eleven: Fayazmoo

One Hundred and eleven: Fayazmoo (فَيَذمُوا)226

The great Shaykh, Ahmad Ibn Muhammad Ibn Ayyash has written in Muqtadhab al-’Asr227 narrating from Jabir Ibn Yazeed Ju’fi that he said: I heard Saalim Ibn ‘Abd Allah Ibn Umar Ibn Khattab say: I heard my father, ‘Abd Allah Ibn Umar Ibn Khattab say:228 I heard the Messenger of Allah (S) say: Indeed, the Almighty Allah revealed to me on the night He took him up to the heavens: O Muhammad, whom have you appointed as your vicegerent on your Ummah in the earth?

I replied: O my Lord, my brother.

He asked: O Muhammad, have appointed Ali Ibn Abi Talib (‘a)?

I said: Yes, O my Lord.

My Lord said: O Muhammad, I am well aware of earth; then I chose you from it. I am not mentioned, but you are Also, mentioned at the same time with Me. Then I looked upon the earth the second time and glanced at it with knowledge. I chose from it, Ali Ibn Abi Talib (‘a) and appointed him as your successor.

Thus, you are the chief of the prophets and Ali is the chief of the successors. Then I derived his names from My name; thus, I am Aala and he is Ali.

O Muhammad, indeed, I created Ali, Fatimah, Hasan, Husayn and the Holy Imams (‘a) from a single effulgence. Then I presented their Wilayat to the angels. If one of them accepted it, he became from the proximate ones and those who refused, became deniers.

O Muhammad, if a servant of mine worships Me till his neck is distended and he meets Me denying their Wilayat; I will send him to My Hellfire.

Then He said: O Muhammad, would you like to see him?

I said: Yes.

He said: Come forward in your manifestation.

I stepped forward. Suddenly I saw Ali Ibn Abi Talib, Hasan, Husayn, Ali Ibn Husayn, Muhammad Ibn Ali, Ja’far Ibn Muhammad, Musa Ibn Ja’far, Ali Ibn Musa, Muhammad Ibn Ali, Ali Ibn Muhammad, Hasan Ibn Ali and Hujjat Qa’im (‘aj), as if he was a brilliant star among them. I said: O My Lord, who are they?

He replied: They are the Imams and the one, who is standing; he will legalize the lawful and prohibit the unlawful and he will take revenge from My enemies.

O Muhammad, love him, because I love him and I love those who love him.

Jabir said: When Saalim returned from the Hijr of Ka’aba, I followed him. Then I said: O Abu Amr, I adjure you by Allah, whether anyone other than your father informed you of these names?

He said: As for the tradition of the Messenger of Allah (S), I was with my father when he met Ka’ab al-Ahbaar, then I heard him say: Indeed, the Imams of this Ummah after its Prophet are equal to the nobles of Bani Israel and Ali Ibn Abi Talib (‘a) appeared.

Ka’ab said: This is, Muqaffa and he is the first of them and the remaining eleven persons would be from his progeny and Ka’ab named them, according to their names in Taurat: Nuqarsib,229 Qeezoo, Dabira, Mafsoora, Masmua, Doomooh, Masboo, Hazaar, Yaseemoo,230 Batur, Nooqis, Fayazmoo.231

Abu Aamir Hisham Dastwani, reporter of this tradition said: I met a person of Jewish faith in Hira near Karbala’. He was called as Atwa Ibn Uswah and he was a Rabbi.

I asked him about these names.

He replied: These are not names. And if they had been names, they definitely would have been written as names; on the contrary these are beautiful names for people; and they are correct according to the Hebrew language. I found them in Taurat and if you ask about them from anyone other than me, he would certainly would go blind in recognizing them or make himself blind.

He asked: Why should he do that?

He replied: As for blindness, thus, it is from the aspect of their ignorance; and as for making themselves blind it is for those who are not appointed due to corruption of their religion and who do not get insight for this and it is that I have admitted for you by these qualities. It is because I am a descendant of Harun Ibn Imran, I believe in Muhammad (S). I concealed my faith from my close associates in Judaism and did not express Islam for them and will definitely not express to anyone after you till my death.

I asked: Why?

He said: Because I found in the books of my forefathers that I should not believe in this prophet, whose name is Muhammad (S) outwardly and that I should have faith on him inwardly till al-Mahdi, the Qa’im appears from his descendants. Thus, one, who lives till that time from us, he would believe in him and he described the last of those names.

I asked: With what should he be praised?

He replied: By the fact that he would emerge victorious over the whole world and Masih will appear along with him and on his religion. He will be his companion. I asked: Please define these qualities to me.

He replied: Yes, conceal them, except from your people, if Allah wills.

As for Nuqarsib: He is the first of the successors and the legatee of the last prophet.

As for Qeezu: He is the second of the successors and the first from the progeny of the successors.

As for Dabira: He is the second of the progeny and the chief of the martyrs.

As for Mafsura: He is the chief of those who worship Allah.

As for Masmua:232 He is the inheritor of the knowledge of the first and the last.

As for Meesooa: He is the best of the prisoners who was imprisoned in the prisons of the oppressors.

As for Hazaar: He is the oppressed one and he was driven out of his homeland.

As for Yaseemu:233 He had a short lifespan, but he left profound effects.

As for Batur: The fourth is his name, that is Ali (‘a).

As for Nauqis: He is having the same name as that of his uncle.

As for Qaizamu: He is hidden from his parents, he is the concealed one by the command of Allah and he establishes His rule.

Shaykh an-Nu’mani234 has said in his Al-Ghaibah, Abd al-Halim Ibn Husayn Samriy read to me what a Jew man called Husayn Ibn Sulaiman, a Jewish jurisprudent, dictated to him in Arrajan that the names and the number of the Imams (‘a) is mentioned in Hebrew.

From among what he had read to me was this passage: “A descendant of Ishmael will be delegated (as a prophet). He is called Mabad or Mamad that it means Muhammad. He will be a master over people. There will be twelve men from his progeny, who will be Imams and masters, whom people will imitate. Their names are: Taqobeet… and so on as mentioned above.

The Jew was asked about these names and he said that they are mentioned in the story of Prophet Sulaiman (‘a).

We should know that the word of Fa Yazmoo in most versions is spelt as Qa Yazmoo since it is in Hebrew and the ancient versions are not reliable and there is no certainty in their accuracy.

One Hundred And Twelve: Al-Qa’im

One Hundred and twelve: Al-Qa’im (القائِم)235

This is his special title and it is a very popular one. It is said in Zakhirah that this is a title of the Imam in Zabur 13 and in the book of Labuma.236

Qa’im means one who will establish the command of Almighty Allah as the Imam is always prepared for divine command and he will appear only with a hint.

Shaykh Al-Mufid has said in Irshad,237 narrating from Imam Ali ar-Ridha’ (‘a) that: When His Eminence, Qa’im will arise, he will call people to a new Islam.

Till he said: They have named him as Qa’im, because he will stage an uprising for truth.

Shaykh At-Tusi has said in Al-Ghaibah,238 narrating from Abi Saeed Khorasani that he said: I asked Imam Ja’far as-Sadiq (‘a) if al-Mahdi and Qa’im were one and the same.

He replied: Yes, and said: He is named as Qa’im, because he will arise after he dies; indeed, he will arise for a great aim.

Death implies the death of his remembrance; that his name will disappear from among the people and perhaps the word of remembrance was there in the report and it is deleted from the version of Shaykh or from the pen of the narrator according to the context of Saqar.

as-Saduq has said in Mani al-Akhbar:239 Qa’im (‘aj) is named as such, because he will rise up after the death of his mention. Or after his death, as some ignorant people think as will be explained in Chapter Four.

That which supports this statement is what Shaykh an-Nu’mani has narrated in Al-Ghaibah240 from Imam Muhammad Al-Baqir (‘a) that he said: If the orbit turns and people say that he (al-Mahdi) has died, perished or gone into an unknown valley and the opponents say how he will be back whereas his bones have perished, then you are to expect him…

It is Also, narrated from Imam Ja’far as-Sadiq (‘a) that he said: When Qa’im reappears, people will say: How can that be whereas his bones have perished?241

According to another report, the Qa’im was mentioned in the presence of the Imam. He said: If he appears, people will say: How is it possible, whereas his bones have perished since so and so (time)?242

Shaykh as-Saduq has said in Kamal ad-Din:243 narrating from Saqar Ibn Dalf that he heard Imam Muhammad at-Taqi (‘a) say: The Imam after me is my son, Ali. His command is command of his father and his statement is statement of his father and his obedience is obedience of his father.

Then the Imam fell silent.

Then he said: The Imam after him will be his son, Hasan. His command is command of his father and his statement is statement of his father and his obedience is obedience of his father.

After this Imam (‘a) became silent.

The narrator asked: ‘O son of Allah’s Messenger, who will be the Imam after Hasan?’

Imam (‘a) started weeping profusely and said: ‘After him, his son Qa’im (‘aj) will be the Imam’. He will be in occultation and pious and sincere people will await his reappearance while those in doubt will deny him and will ridicule his remembrance (ذكر). Those who will hasten will be destroyed and those who submit will be successful.

It is Also, narrated from Abu Hamza Ath-Thumali that: I asked Imam Muhammad Al-Baqir (‘a): “O son of Allah’s Messenger, aren’t all of you establishers (قائمين) of Truth?”

He said: “Indeed, so.”

I asked him then, “Why is (only) Qa’im named as ‘the Establisher’?”

He said: “When my grandfather, Husayn, may Allah bless him, was martyred, angels wailed to Allah, the Exalted, and cried and whimpered. They said: ‘Our Lord, our Master, are You going to ignore people, who killed Your chosen friend and the progeny of Your chosen and selected friend from Your creation?’

Allah, the Exalted, revealed to them, ‘Relax My angels. By My Honour and Majesty, I will take revenge from them, even if it be after a while.’ Then Allah, the Exalted, manifested the Imams from the progeny of Husayn (‘a), which made the angels happy. They saw one of them standing (Qa’im), offering prayers. Allah, the Exalted, said: ‘I shall avenge from them through that Standing one (Qa’im).”244

One Hundred And Thirteen: Al-Qa’abidh

One Hundred and thirteen: Al-Qa’abidh (القابِض)245

It is mentioned in Manaqib Qadeem and Hidayah246 that it is one of the titles of the Holy Imam (‘a).

One Hundred And Fourteen: Al-Qiyamah

One Hundred and fourteen: Al-Qiyamah (القِيَامَة)247

It is mentioned in Hidayah248 that it is one of the titles of the Holy Imam (‘a) and the attribution of this title was explained under the sub-title of As-Sa’ah.

One Hundred And Fifteen: Al-Qist

One Hundred and fifteen: Al-Qist (القِسط)249

It is mentioned in Manaqib Qadeem and Hidayah250 that it is one of the titles of the Holy Imam (‘a).

One Hundred And Sixteen: Al-Quwwah

One Hundred and sixteen: Al-Quwwah (القُوَّة)251

It is mentioned in Hidayah252 that it is one of the titles of the Holy Imam (‘a).

One Hundred And Seventeen: Qatil al-Kafarah

One Hundred and seventeen: Qatil al-Kafarah (قاتِلُ الكَفَرَة)253

As was explained in the eighth name of the Holy Imam (‘a).

One Hundred And Eighteen: Al-Qutb

One Hundred and eighteen: Al-Qutb (القُطب)254

It is one of the famous names of the Holy Imam (‘a) in view of the gnostic groups as will be explained in chapter four.

Shaykh Kafami has explained in the margins to Jannah al-Waqiya.255 In Du’a Umm Dawood, till he said:

…and so on. And he said: The world is never devoid of the pivot, four pegs, forty Abdal, seventy Najeeb and 360 Salih. Thus, the pivot is al-Mahdi (‘aj) … and so on as we shall mention in the ninth chapter if Allah wills.

One Hundred And Nineteen: Qa’im az-Zaman

One Hundred and nineteen: Qa’im az-Zaman (قائِمُ الزَّمان)256

In Kamal ad-Din,257 it is narrated in the tradition of the Azdi man, who came to meet the Imam in the Masjid and the Imam turned from him a stone into gold and prayed for him and asked: Do you recognize me? He replied: No.

He said: I am the al-Mahdi, I am the Qa’im az-Zaman; I am the one, who would fill up the earth with justice and equity as it would be fraught with injustice and oppression.

One Hundred And Twenty: Qayyem az-Zaman

One Hundred and twenty: Qayyem az-Zaman (قَيِّمِ الزَّمَان)258

As mentioned in the report of Alawi Misri, which will be quoted in Chapter Seven under the twenty-third incident.

One Hundred And Twenty-One: Al-Qaate’

One Hundred and twenty-one: Al-Qaate’ (القَاطِع)259

In Zakhirah, it is said that this is a title of the Imam in the book of Qantarah.260

One Hundred And Twenty-Two: Kashif al-Ghita’

One Hundred and twenty-two: Kashif al-Ghita’ (كاشِفُ الغِطَاء)261

It is mentioned in Hidayah262 and Manaqib that it is one of the titles of the Holy Imam (‘a).

One Hundred And Twenty-Three: Al-Kamaal

One Hundred and twenty-three: Al-Kamaal (الكَمال)263

As mentioned in the above book.264

One Hundred And Twenty-Four: Kalimah al-Haqq

One Hundred and twenty-four: Kalimah al-Haqq (كَلِمَةُ الحَق)265

In Zakhirah it is said that this is a title of the Imam in Sahifah.266

One Hundred And Twenty-Five: Kaiqobaad Duwwum

One Hundred and twenty-five: Kaiqobaad Duwwum (كيقباد دوم)

It is mentioned in Zakhirah and Tazkirah that this is a title of the Imam among the Majus and fire-worshippers of Persia. It means one, who is just and truthful.

One Hundred And Twenty-Six: Kookamaa

It is mentioned in Zakhirah that this is a title of the Imam in the book of Najata.267

One Hundred And Twenty-Seven: Kaaz

One Hundred and twenty-seven: Kaaz (كاز)268

In those two books, it is considered to be one of the titles of the Holy Imams (‘a) and it means a point of reference; to whom one returns and one, who turns and it is clear that the Holy Imam (‘a) is referred to as the knower of unseen and refers to keeping aloof from the areas of mischievous; and he will return some of the dead.

As Shaykh Al-Mufid has said in Irshad269 and others270 have narrated from Imam Ja’far as-Sadiq (‘a) that he said: When the Qa’im Aali Muhammad (‘a) reappears, he will enliven and bring out twenty-seven persons from the outskirts of the Kufa, and raise from the graves fifteen persons from the community of Prophet Musa (‘a) who used to judge equitably, seven people from the folks of the cave, Yusha Ibn Nun, legatee of Prophet Musa (‘a), believer of the nation of Fir’awun (Pharaoh), Salman al-Farsi, Abu Dujana Ansari and Malik Ibn Ashtar. They will act as his helpers and judges in his presence. Referring implies return of his remembrance after its disappearance or his death according to the belief of ignorant people as was mentioned in the titles of the Qa’im.

One Hundred And Twenty-Eight: Al-Lewaa al-Aa’zam

One Hundred and twenty-eight: Al-Lewaa al-Aa’zam ( اللِّوَاءُ الأَعظَم)271

It is mentioned in Hidayah272 that it is one of the titles of the Holy Imam (‘a).

One Hundred And Twenty-Nine: Lanadyataaraa

One Hundred and twenty-nine: Lanadyataaraa (لنديطارا )273

In Zakhirah and Tazkirah274 it is said that this is a title of the Imam in the book of Hazaar Naamah Hind.

One Hundred And Thirty: Lisan as-Sidq

One Hundred and thirty: Lisan as-Sidq (لِسَانُ الصِّدق)275

In Zakhirah it is said that this is a title of the Imam in Sahifah.276

One Hundred And Thirty-One: Maashe’

One Hundred and thirty-one: Maashe’ (ماشِع)277

In Zakhirah, it is said that this is a title of the Imam in the Hebrew Taurat and it is the Taurat, which was divinely revealed.

One Hundred And Thirty-Two: Mahmeed al-Aakhar

One Hundred and thirty-two: Mahmeed al-Aakhar (مَهمِيدُ الآخَر)278

It is mentioned in these two books that it is the name of the Holy Imam (‘a) in Injeel.

One Hundred And Thirty-Three: Maseeh az-Zaman

One Hundred and thirty-three: Maseeh az-Zaman (مَسِيحُ الزَّمان)279

It is mentioned in these two books that it is the name of the Holy Imam (‘a) in book of Europeans.280

One Hundred And Thirty-Four: Mizan al-Haqq

One Hundred and thirty-four: Mizan al-Haqq (مِيزَانُ الحَق)281

In Zakhirah282 it is said that this is a title of the Imam in the book of Aazhi Paighambar.

One Hundred And Thirty-Five: Al-Mansoor

One Hundred and thirty-five: Al-Mansoor (المَنصُور)283

In Zakhirah and Tazkirah284 it is said that this is a title of the Imam in the book of Deed al-Brahmah, which according to their belief, is a heavenly book.

It is mentioned in Tafsir Furat Ibn Ibrahim Koofi285 that it is narrated from Imam Muhammad Al-Baqir (‘a) that he said under the explanation of the verse:

وَلَا تَقْتُلُوا النَّفْسَ الَّتِي حَرَّمَ اللَّهُ إِلَّا بِالْحَقِّ وَمَنْ قُتِلَ مَظْلُومًا فَقَدْ جَعَلْنَا لِوَلِيِّهِ سُلْطَانًا

“And whoever is slain unjustly, We have indeed given to his heir authority” (17:33).

It is Imam Husayn (‘a), as he was martyred unjustly.

فَلَا يُسْرِفْ فِي الْقَتْلِ إِنَّهُ كَانَ مَنْصُورًا

“So let him not exceed the just limits in slaying; surely he is aided.” (17:33).

The Almighty Allah has named the al-Mahdi as the ‘aided’ as He Ahmad, Muhammad and Mahmud and as He named ‘Isa as Masih. And perhaps its reference is in Ziyarah Ashura and Allah knows best.

One Hundred And Thirty-Six: M-H-M-D

One Hundred And Thirty-Six: M-H-M-D (م ح م د) 286(May Allah Bless Him, His Forefathers And His Family Members)

It is the actual and the first divine name of the Imam as mentioned in widely related reports of Shi’a and Sunni that the Messenger of Allah (S) said: al-Mahdi (‘aj) will be my namesake.

It is mentioned in the report of the Lauh, which is authentic and widely related that Jabir narrated to Imam Muhammad Al-Baqir (‘a) that he saw in the tablet with Lady Fatimah az-Zahra’ (‘a) that Allah, the Mighty and Sublime had gifted to the Messenger of Allah (S) and in that tablet were inscribed the names of his successors.

According to the report of Shaykh as-Saduq in Kamal ad-Din287 and ‘Uyun al-Akhbar288 the name of al-Mahdi (‘aj) was recorded as follows: Abu al-Qasim Muhammad Ibnal Hasan; he is the Proof of Allah, the Qa’im; his mother will be a slave girl named Narjis (‘a).

According to the report of Shaykh At-Tusi in Amali289 al-Khalaf Muhammad will appear in the last period of time and above his head will be a white cloud, which would be shading him from the sun. A caller will call out in an eloquent voice, which shall be heard by all the men and jinns that he is the al-Mahdi of Aali Muhammad (‘a). He would fill up the earth with justice and equity as it would be fraught with injustice and oppression.

Thus, it is mentioned in the report of Jabir: I saw Muhammad mentioned in three places and Ali in four places.290

Proofs Against Mentioning The Real Name Of The Imam

We should know that according to reliable traditions, which are almost widely related, according to the meaning, it is not allowed to utter this blessed name in gatherings and public till the reappearance of the Imam. It is one of the distinctive qualities of the Imam and it is a confirmed principle of the ancient Imamite scholars, jurisprudents, theologians and tradition scholars. So much so that the great Shaykh, Abu Muhammad Hasan Ibn Musa Naubakhti, a scholar during the period the Minor Occultation in his book of Farq wa Maqaalaat has said under the article: Twelver Shi’a after Imam Hasan al-’Askari (‘a): They are Imamites.

Then he has described their beliefs and said: It is not allowed to mention his name and to question about his whereabouts till you are ordered to do it.291

It is known from this statement that this order is from the distinctive features of the Imamite faith and none of them have opposed it till the period of Naseeruddin At-Tusi, who believed that it was allowed and there was no harm in it. Because due to the lack of time and books of references, sometimes the miscellaneous faiths on the contrary based on his own submission. For example, denial of Bada and suspension of the beautiful names of God etc.

After him no one has mentioned to the contrary, except the author of Kashf al-Ghummah, Ali Ibn ‘Isa that the scholars did not pay attention to reject or accept it in such circumstances. When he has committed a strange error at this juncture. And he says in that book:

It is strange that Shaykh Tabarsi and Shaykh Al-Mufid (r.a.) said: It is not allowed to mention his name and agnomen. Then they say: His name is same as the name of the Prophet and his agnomen is same as the agnomen and they thought that they did not mention his name or his agnomen.292

He should be astonished that he did not differentiate between name and agnomen and they declared it prohibited and between indication to name and agnomen.

On the whole, during the period of Shaykh Bahai this matter was theoretical and among the scholars it became a topic of debates so much so that they penned treatises on this subject like for example, Shariatus Tasmiya of Muhaqqiq Daamaad.

Mir Lauhi has said in Kifayat al-Muhtadi293 that: In the view of those two scholars, that is Shaykh Bahauddin Muhammad and Amir Muhammad Al-Baqir Daamaad - mercy be on them - mentioned hesitation among the students on the justification of naming and its prohibition during the period of occultation, debates ensued and that discussion continued for a long time. Finally, this Sayyid wrote the captioned book. End of statement.

Risalsa Tahreem by prominent scholar, Shaykh Sulaiman Mahauzi; Kashfut Ta’meyah of Shaykh Hurr and Falak al-Mash-hoon of Sayyid Al-Baqir Qazwini and consensus is claimed in Shari’at at-Tasmiyya and we will mention his statement as his notable student, Qutubuddin Ashkuri has mentioned in Mahbub al-Qulub and His Eminence, the Sayyid has mentioned in Falak al-Mash-hoon:

Qutubuddin said: Said the venerable chief, seal of the philosophers and jurisprudents (t.s.) in his book of Shari’at at-Tasmiyya fi Zamani Ghaibah: Indeed, the laws of faith and the way of religion is that it is not lawful for anyone in this our period, I imply with it the time of Ghaibah that the time of relief may come and Allah, the Mighty and Sublime permits His Wali and it is proof for His creatures who is the Qa’im by His command and the defenders of his command who roams about freely during his reappearance and rise of the Sun; that he should name him and give him a Kuniyyat openly in the gatherings and allowed us this as long as occultation continues for his divine existence through his divine titles like the Righteous successor, Imam Qa’im and al-Mahdi, Muntadhar, Hujjat min Aali Muhammad (‘a) and his Kuniyyat turns to the past classes of our scholar and the former Shaykhs; those who preceded us from those who commanded respect and the defenders of the signs of religion (r.a.).

And recorded traditional reports are from our infallible Imams (‘a). And none deny them, except those of weak of perception about Islamic laws and traditional reports and being aware of the intricacies and secrets, except those who are helpless in jurisprudence and their accomplishment in knowledge are meager. So that no part of report and Islamic laws and Sunnah is concealed for them and they have no share in insight about the realities of Qur’an and have no awareness of hidden secrets, which demand traditions for descent of divine revelation and mine of wisdom and the place of effulgence and protection of faith and carrying of secret and owner of divine wisdom.

In Sharh ‘Uyun al-Akhbar, Sayyid Na’mat Allah Jazaeri has attributed view of prohibition to most scholars and has not attributed permission to any of the contemporaries, except these three scholars followed by proof and those reliable reports mentioned in this book separately and we present some of them as follows:

Traditions Proving Unlawfulness Of Mentioning The Name Of The Imam

First

Thirteenth traditions in chapter five from Shi’a sources, which the honourable Shaykh, Fadhl Ibn Shazan has mentioned in his book of Ghaibah294 from Jabir Ansari that Jundal Ibn Junada, a Jew of Khyber came to the Messenger of Allah (S) and after asking some questions, asked about the names of the successors of His Eminence. He named each one of them till he came to Imam Hasan al-’Askari (‘a). Then he said: After that their

Imam would disappear from the people.

Jundal asked: O Messenger of Allah (S), would Hasan disappear from them?

He replied: No, but his son, Hujjat, would go into a long occultation.

Jundal asked: What his name would be?

The Messenger of Allah (S) replied: His name would not be mentioned till the time the Almighty Allah makes him appear.

Second

Twenty-third tradition: It is what Shaykh as-Saduq295 and others296 have narrated and also, through authentic chains of narrators from Abd al-Azeem Hasani that he presented his beliefs to Imam Ali an-Naqi (‘a) and mentioned all his Imams till the Imam said: After me the Imam, Caliph and Wali Amr is my son, Hasan. Thus, what will be the belief of the people regarding the Caliph after him?

He said: Why do you say that O my master?

He replied: It is because they will not see his person and it will not be allowed for them to utter his name, till he reappears and fills up the earth with justice and equity as it would be fraught with injustice and oppression.

Third

Twenty-seventh tradition: As Ibrahim Ibn Faras Nishapuri has narrated that when I came to Imam Hasan al-’Askari (‘a), Hazrat Hujjat was seated beside his respected father and he informed about him about what he was thinking.

Imam (‘a) said: He is my son and my Caliph after me.

Till he said: Then I asked the name of the Imam.

He replied: He is the Prophet’s namesake and is having the same Kuniyyat as that of the Prophet and it is not allowed to mention him by his name or Kuniyyat till the Almighty Allah makes his kingdom to appear.297

Fourth

It is a well-known tradition, which is mentioned by Thiqat al-Islam in Al-Kafi,298 in ‘Uyun299 and Kamal ad-Din300 of as-Saduq and Tabarsi has stated it in Ihtijaj narrating from Imam Muhammad at-Taqi (‘a) that he said in lengthy report, whose gist is that once Amir Al-Mu’minin (‘a) was in Masjid al-Haram when a man of elegant appearance and nice dress entered and saluted Amir Al-Mu’minin (‘a) and posed some queries. Imam Ali (‘a) entrusted him to Imam Hasan (‘a) and he gave the replies.

The man said, “I bear witness that there is no god, except Allah and I have always borne witness thus. And I bear witness that Muhammad is the Messenger of Allah and I have always testified to it.

And I bear witness that you are the legatee of the Messenger (S), and one, who establishes his proof and evidence [pointing towards Amir Al-Mu’minin (‘a) he said], “I have always testified this.” Then he said pointing towards Imam Hasan (‘a), “I bear witness that you are the legatee of Amir Al-Mu’minin (‘a) and one, who shall establish his proof and evidence. That is, you and the one, who proves the prophethood of the Messenger of Allah (S). And I bear witness that Husayn Ibn Ali (‘a) is the legatee of his brother and he is the one to establish the proof after him.

And I bear witness that Ali Ibn Husayn (‘a) after the Imamate of Husayn (‘a) is the proof of Allah. Then Muhammad Ibn Ali, after him Ja’far Ibn Muhammad, then Musa Ibn Ja’far, then Ali Ibn Musa, then Muhammad Ibn Ali, then Ali Ibn Muhammad, then Hasan Ibn Ali. After that I bear witness that that person is the Divine Proof, who is the son of Hasan Ibn Ali, whose name and patronymic (كنية) will not be revealed till the time he fills the earth with justice and equity like it would have been fraught with injustice and oppression. And peace be on you, O Amir Al-Mu’minin (‘a)!” After that he arose and departed from there.

His Eminence told Imam Hasan (‘a), “O Aba Muhammad, go after him and see where he goes.” Imam Hasan (‘a) went out and returned after a moment and said, “He placed one foot outside the Masjid and after that I don’t know where he disappeared.” Amir Al-Mu’minin (‘a) said, “O Aba Muhammad, do you know who it was?” Imam Hasan (‘a) replied “Allah, His Messenger and Amir Al-Mu’minin (‘a) know better.” Ali (‘a) said, “He was Khizr.”

The following conclusions can be derived from this report:

First: It is that not mentioning the name of the Imam is among the well-known qualities of the Imam and it was a habit during the time of the prophets and successors.

Second: That it is one of the duties and beliefs of the followers of truth in all ages.

Third: That this command is proved till the time of reappearance, and it is not restricted to the time of the Minor Occultation or instances of Taqayyah according to the previous and later reports.

Allamah Majlis has said in Bihar Al-Anwar, after quoting some traditions, which mention unlawfulness till the time of reappearance, he says: These instructions explicitly refute the assertion that such forbiddance is specific for the time of the Minor Occultation, as an argument based on hunches and illusions.301

Fifth

In Al-Kafi302 and Kamal ad-Din303, through correct chains of narrators, it is narrated from Imam Ja’far as-Sadiq (‘a) that he said: The master of this affair is a man who will not be addressed by anyone by his name, except the disbeliever.

Fadhil Salih Mazandarani has said in the explanation of this report that here disbeliever implies one, who omits the commands and commits the prohibited acts and not denier of God or the polytheist; it is an exaggeration of the intensity of prohibition of uttering his name and perhaps it was restricted to the time of Taqayyah according to the reasoning of what we mentioned in different instances and in proving of some reports on this apparently.304

That which supports this statement is not remaining of prohibition in all those times instances when by chance and in every instance when restriction to it is seen, it is allowed to apply to what we have mentioned, thus, it is not the proof of inclusion of prohibition throughout the times till the end.305

The weakness of this statement is obvious to the readers. Especially considering justification only for the days of reappearance to be the proof of prohibition; because all of them have regarded that period to be the reason of prohibition; Thus, sometimes he did not enter that he should be expelled by chance and before the reappearance, those who believed in the prohibition that is the community of the scholars, they have not exempted any time from this and justification of discretion is in general and to interpret it as Taqayyah is not correct in many of them, on the contrary in some there is possibility of doubt as we will mention.

Sixth

In Al-Kafi306, ‘Uyun and Kamal ad-Din307, Ghaibah Shaykh At-Tusi308 and others309, it is narrated that Imam Ali an-Naqi (‘a) said to Abu Hashim Dawood Ibn Qasim Ja’fari: The successor after me is my son, Hasan; thus, what would your condition be with the successor after my successor?

He said: Why do you ask this; May I be sacrificed on you?

He replied: Because you will not see his person and it is not allowed for you to mention his name.

Seventh

In Al-Kafi310 and Kamal ad-Din311, it is narrated from Rayyan Ibn Sult that he said: I heard Imam Ali ar-Ridha’ (‘a) say when he was asked about Qa’im (‘aj): His person will not be seen and his name will not be mentioned.

Eighth

It is mentioned in Kamal ad-Din312 that Imam Ja’far as-Sadiq (‘a) said to Safwan Ibn Mehran: al-Mahdi is from my descendants; he is the fifth descendant of the seventh descendant. His person will disappear from you and it would not be allowed for you to mention his name. And the same report is mentioned at the same place with different chains of narrators from ‘Abd Allah Ibn Yafur.

Ninth

Also, in Kamal ad-Din,313 it is narrated from Imam Musa al-Kadhim (‘a) that he said with regard to Qa’im (‘aj) that: His birth would be hidden and it would not be allowed to mention his name, till Allah, the Mighty and Sublime makes him appear. Thus, he would fill up the earth with justice and equity as it would be fraught with injustice and oppression.

Tenth

In the same book314, and Khazzaaz in Kifayat al-’Asr315 it is narrated from Imam al-Jawad (‘a) that he said: Our Qa’im is one, whose birth shall be concealed from public, his person will disappear from them and it would be unlawful for them to mention his name. He is the namesake of the Messenger of Allah (S) and is having the same Kuniyyat as him.

Eleventh

It is narrated in the same book that it was mentioned in the epistles of the Master of the Age that accursed, accursed is one, who mentions my name in public gatherings.316

Twelfth

It is mentioned in that place from ‘Uthman Amari (q.s.) that he said: An epistle arrived in his writing, which I recognize: Curse of the Almighty Allah be on one, who calls me by my name in a public gathering.317

Thirteenth

It is Also, mentioned there from Imam Muhammad Al-Baqir (‘a) that Umar asked Amir Al-Mu’minin (‘a) regarding the al-Mahdi: O son of Abu Talib, please inform me about the al-Mahdi, what his name is?318

Amir Al-Mu’minin (‘a) said: As for his name, I will not mention it as my beloved and confidante willed to me not to mention his name, till Allah, the Mighty and Sublime makes him appear and it is an affair that the Almighty Allah in His knowledge bestowed it to His Messenger.

Fourteenth

Shaykh Hasan Ibn Sulaiman Hilli has quoted in the book of Mukhtasar from Sayyid Hasan Ibn Kabash, who has quoted in his book through his chains of narrators from Imam Ja’far as-Sadiq (‘a) that he pointed out his son, Musa (‘a) and said: The fifth of his sons would disappear and it is not allowed to mention him by name.319

These numerous reports are so reliable that their authenticity is beyond doubt due to the consensus and repeated reporting and thus, it is sufficient to produce certainty of claim and in this condition, it supports the following points:

Firstly: In all reports of ascension, in which the Almighty Allah has mentioned the names of all the Imams to the Prophet, He has mentioned the name of each Imam, except that of al-Mahdi (‘aj), whom He has mentioned by his title and these reports were mentioned separately in this chapter and will Also, mention in the coming chapters.

Secondly: All reports of the Messenger of Allah (S) mentioned each of his successors by name and his statements will be quoted in Chapter Five. He has mentioned each of them by name, except the Twelfth Imam, whom he has mentioned by his title. Or he said: He is my name’s sake, while the fact is that Imam Muhammad Al-Baqir (‘a) and Imam Muhammad at-Taqi (‘a) were (also) his namesake.

Thirdly: The excess of titles of the Imam were popular before his birth and after that Also, they were well-known in public. So much so: all ancient nations were given glad tidings of his reappearance. Thus, it is mentioned in the Sermon of Ghadir that the Messenger of Allah (S) said:

اَلَا اِنَّه قَد بُشِّرَ بِه مَن سَلَفَ بَينَ يَدَيهِ

Except that his glad tidings were given to the past nations before him.

So, he was well-known to all by this title and it is mentioned in the Ziyarah of that Imam:

اَلسَّلَامُ عَلى مَهدِيِّ الاُمَمِ

Peace be on the al-Mahdi of the nations.

No Justification To Prove That These Reports Apply To Taqayyah

As for applying these reports to Taqayyah, is not allowed due to some aspects.

First: All Shi’a and Sunni tradition scholars have quoted the following statement of the Messenger of Allah (S) that: The name of al-Mahdi is my name as was hinted at through sources and references in Chapter Four. Thus, all were aware of the name of the Imam. Then from whom should it be concealed?

Second: In many of these reports and other places that which is prohibited is the mention of his name and along with this it is clarified that he will be the namesake of the Prophet; by this the reporter and the hearer will become aware of his real name. Thus, if Taqayyah had been from them that they will come to know of it and if it is from others then it is necessary that he should not mention it in other instances also. Thus, it is not possible that his mention should be absent in that gathering; on the contrary it was necessary to issue a warning to them that they should not do so.

Third: His Eminence, Khizr did not mention him by his name in the presence of Amir Al-Mu’minin (‘a); and not taking his name is considered by him to be a part of testimony and qualities of the Imam and in the same way, the Holy Prophet (S) not taking his name for Jundal the Khyberi Jew, was not on the basis of Taqayyah.

Fourth: As mentioned before, they regard reappearance to be the cause of prohibition of mentioning the time and this does not reconcile with fear to be the pivot of the circle.

Fifth: If only the mention of his name had led to fear and mischief and that the oppressors were afraid that his appearance would destroy their kingdom, then it would have been better that any of his titles should not have been mentioned. Especially the title of al-Mahdi, which is mentioned in all the promises and threats of the Prophet and he was known by this title. So much so that even Umar Ibn Khattab asked Amir Al-Mu’minin (‘a) about the al-Mahdi and Abd al-Malik asked from Zuhri and Mansoor asked Saif as will be mentioned.

Thus, it is not possible to restrict it to this name, except that it is one of the divine secrets like in case of the title of Amir al-Mu’minin, which was only for his holy grandfather.

Some have suggested that the reason of prohibition is that common people would by hearing it, believe the People of the Book, who say that the Prophet of the last age would come after him.

But that which proves the justification are some reports having weak chains of reporters as was mentioned in the report under the title of Sayyid: that the Kaneez of Khizrani said: Narjis Khatoon passed away during the lifetime of Imam Hasan (‘a) and there was a tombstone at her grave inscribed as follows: This is the grave of Umm Muhammad.

This report, in addition to having a weak chain of narrators is Also, having unknown reporter and writer and not proving, writing as justification of the saying; is Also, opposed to some reports, which we shall mention in Chapter Six that Narjis Khatoon was alive after the passing away of Imam Hasan al-’Askari (‘a) and it is possible that Umm Muhammad is the Kuniyyat of Narjis Khatoon.

Thus, it will not prove the claim and it is mentioned in the report of the same slave girl that the name of the mother of His Eminence was Saqeel.

In Kamal ad-Din,320 it is narrated that Saqeel was present at the time of the passing away of Imam Hasan al-’Askari (‘a) and she boiled the mastic water for him and presented it after the Morning Prayer and he drank it and passed away. It is like the report of the Tablet, although it is absolutely reliable, there are many contradictions in its text.

And in most of them title and Kuniyyat is mentioned, if one wishes, he may refer to the ninth volume of Bihar Al-Anwar, which has mentioned most of them in addition to those two, which are from hidden secrets. And except for Jabir, no one has seen. It does not prove justification of mention and by the method, which as-Saduq321 has narrated, name is mentioned; but after the report he says, it is reported and I believe in that, that it is prohibited to mention his name, like in the report of Ali Ibn Ahmad that he said: I saw in Masjid Kufa a stone on which this blessed name was inscribed according to creation! And its weakness of proof is Also, clear.

The report of Abi Ghanim that a son was born to His Eminence and he was named as such and such and it is known that mentioning his name or it's like will not be proved through unknown reporters of traditions and especially when naming is different from mentioning the name and some supplications, which mention the name, are in addition to those, which mention the title in this manner. As it is possible that they mentioned the first Imam by name and the rest were left for the reader; as is clarified in many places.

So, it would refer to the ignorance of the reporter that as it is not proving through justification in other than that situation and the weakest of all, is the testimony of Imam Hasan (‘a), who is Abu Muhammad, as the agnomen of His Eminence has reached the rank of a name and it does not refer to the son.

For example, Abu al-Hasan the first and Abu al-Hasan the second and the parts of the compounded notification does not prove the meaning. For example, Abdush Shams, Abu Bakr etc. and in short to ignore those authentic and clear traditional reports and support consensus and popularity and the former causes were due to such reports, they are outside the pale of the rule of argumentation and the method of the jurists.

One Hundred And Thirty-Seven: Munyat as-Saabereen

One Hundred and thirty-seven: Munyat as-Saabereen (مُنيَةُ الصَّابِرِين)322

It is mentioned in Hidayah323 that it is a title of the Holy Imam (‘a).

One Hundred And Thirty-Eight: Al-Muntaqem

One Hundred and thirty-eight: Al-Muntaqem (المُنتَقِم)324

It is mentioned in Hidayah325 and Manaqib al-Qadeemah that it is a title of the Holy Imam (‘a). In the sermon of Ghadir, the Messenger of Allah (S) has declared it to be a quality of the Imam when he said: Indeed, he is the taker of revenge from the oppressors.

In a well-known lengthy traditional report of Jarud Ibn Mundhir narrated by Ibn Ayyash in Muqtazib326 it is narrated from the Messenger of Allah (S) that he said:

On the night I was taken up to the heavens, the Almighty Allah revealed to me to ask the prophets preceding me: I asked: On what were you sent?

They replied: On your prophethood, Wilayat of Ali Ibn Abi Talib (‘a) and the Holy Imams (‘a) who shall be descended from you. It was revealed to me: Look at the right of the Arsh. So, I looked and saw Ali, Hasan, Husayn and Ali Ibn Husayn Muhammad Ibn Ali, Ja’far Ibn Muhammad, Musa Ibn Ja’far, Ali Ibn Musa, Muhammad Ibn Ali, Ali Ibn Muhammad, Hasan Ibn Ali and al-Mahdi in a sea of effulgence, engrossed in prayer. Then the Almighty Allah said to me: These are My proofs on My friends - and this, that is al-Mahdi is My revenger from My enemies.

In Ilal ash-Shara’i,327 it is narrated from Imam Muhammad Al-Baqir (‘a) that he said: Know that when our Qa’im appears, a woman will be sent to him and he will punish her for the death of the daughter of Muhammad (S), Lady Fatimah az-Zahra’ (‘a).

The reporter asked: Why would he penalize her?

He replied: For her allegation against on the mother of Ibrahim.

He asked: Why the Almighty Allah has delayed her punishment till the appearance of the Qa’im?

He replied: Because, Allah, the Mighty and the High sent Muhammad (S) with mercy and He sent the Qa’im for revenge.

It is mentioned in Al-Kafi328 that the Imam said: When one of you pray for the reappearance of the Qa’im, you should along with it pray for salvation, because the Almighty Allah sent Muhammad (S) with mercy and He sent the Qa’im for revenge.

It is mentioned in Kamal ad-Din329 that Imam (‘a) said in the third year of his birth: I am the remnant of Allah in His earth and taker of His revenge from His enemies.

One Hundred And Thirty-Nine: al-Mahdi

It is the most well-known title of the Imam among all Muslim sects.330

Shaykh At-Tusi has narrated in his Ghaibah331 that Abu Saeed Khorasani asked Imam Ja’far as-Sadiq (‘a) why the Imam is named as al-Mahdi.

He replied: Because he will guide to every hidden matter. Shaykh Al-Mufid has said in Irshad,332 that Imam (‘a) Also, said: The Qa’im is named as al-Mahdi, because he will guide them to matters, which they would have forgotten.

Yusuf Ibn Yahya Salmi says in Iqdud Durar fi Akhbar al-Imam al-Muntadhar333 that Imam Muhammad Al-Baqir (‘a) said: al-Mahdi is called as al-Mahdi, because he will guide to secret matters and he will bring out Taurat and Injeel from the land called as Antioch.

According to another report, he said: He is named as the al-Mahdi, because he will guide to the scrolls of Taurat and he will bring it out from the mountains of Shaam and he will call the Jews to them. Thus, around thirty thousand persons will embrace Islam due to this.334

According to another report, he said: He is named as al-Mahdi, because he will guide to a mountain of Shaam, from where he will take out the pages of Taurat and debate with the Jews through them. Thus, a group of Jews will embrace Islam at his hands.335

There is a doubt in these reports, because that which they have said is more valid according to the word of Hadi, which implies one, who guides, whereas al-Mahdi, which means one, who is guided to the right path and there is Also, possibility that it may imply one, who sends a gift to someone; and the explanation of this doubt will come in the title of Hadi, if Allah wills.

One Hundred And Forty: ‘Abd Allah

It is a name of the Holy Imam (‘a) as was mentioned in the name of Ahmad. That the Messenger of Allah (S) said: The name of al-Mahdi is Ahmad, ‘Abd Allah and Majdi.336

One Hundred And Forty-One: Al-Mu’ammal

Shaykh Kulaini and At-Tusi337 have narrated from Imam Hasan al-’Askari (‘a): When the Hujjat was born, he remarked: the oppressors were under the impression that they would eliminate me and cut off my progeny. Then how did they witness the power of Allah? And he named him Mu’ammal and apparently it was with vowel ‘a’ on ‘meem’. That is people have reposed hope in him and this matter is hinted at in Du’a Nudbah:

“May (I) myself be sacrificed for you who is the goal or aspirations of every faithful man and woman who desires you, remembers you and moans for you.”

One Hundred And Forty-Two: Al-Muntadhar

In Kamal ad-Din338 it is narrated from Imam Muhammad at-Taqi (‘a) that he said: The Imam after Hasan, is his son, Qa’im ba Haqq and he is the awaited one (المُنتَظَر). The narrator asked:

Why is he named as the awaited one (المُنتَظَر)?

He replied: He will be in Ghaibah and pious and sincere people will await his reappearance while those in doubt will deny him and will ridicule his remembrance (ذِكر). Those who will hasten will be destroyed and those who submit will be successful.

On the basis of this report, Muntadhar is with the vowel ‘a’ on ‘z’; that is he will be awaited by all the creatures.

One Hundred And Forty-Three: Al-Maa-Im Ma-E’en

That is water flowing openly on the earth.

In Kamal ad-Din339 and Ghaibah340 of Shaykh it is narrated from Imam Muhammad Al-Baqir (‘a) that he said regarding the interpretation of the verse:

قُلْ أَرَأَيْتُمْ إِنْ أَصْبَحَ مَاؤُكُمْ غَوْرًا فَمَنْ يَأْتِيكُمْ بِمَاءٍ مَعِينٍ

“Say: Have you considered if your water should go down, who is it then that will bring you flowing water?” (67:30).

This is revealed for the Qa’im. Your Imam will disappear from your view and you will not know where he is gone. When he will reappear, he will give you news of the heavens and the earth and knowledge of the lawful and the prohibited of Allah.

Then he said: By Allah, this verse has not yet actualized. It will indeed be actualized (in future).

There are some other reports Also, close in meaning in Ghaibah an-Nu’mani341 and Tawil al-Ayat and the reason why he is compared to water is that it is the cause of life of everything. Apparently, it denotes that the Imam is the cause of survival of everything. On the contrary, even the existence of water is itself there because of the Imam.

In Kamal ad-Din,342 it is narrated from Imam Muhammad Al-Baqir (‘a) that he said regarding the interpretation of the verse:

اعْلَمُوا أَنَّ اللَّهَ يُحْيِي الْأَرْضَ بَعْدَ مَوْتِهَا قَدْ بَيَّنَّا لَكُمُ الْآيَاتِ لَعَلَّكُمْ تَعْقِلُونَ

“Know that Allah gives life to the earth after its death.” (57:17).

“It means that Allah, the Mighty and Sublime will revive the earth through the Qa’im after its death - that is death due to the disbelief of its inhabitants - since disbelievers are dead people.”343

According to the report of Shaykh At-Tusi, regarding this verse: the Almighty Allah will reform the earth through Qa’im (‘aj) after its death; that is after the oppression of the rulers.

We should know that when during the time of reappearance, people will easily benefit from divine blessings through this source; like the thirsty one, who is besides a stream of delicious water and he cannot wait, except to scoop up the water; therefore, the Imam is compared to openly flowing water.

During occultation, which is a special favour of the Almighty Allah, it is taken away from the creatures during occultation due to their evil deeds. They should now undergo hardships and beseech the Imam and only then can they obtain blessings. Like a thirsty man who desires a drink of water from a deep well at a time when he is all alone; so, he must find the means and draw out the water to quench his thirst; that is why His Eminence is compared to an abandoned well and at this point there is no scope for further explanation.

One Hundred And Forty-Four: Al-Mukhbir Bemaa Ya’lan

One Hundred and forty-four: Al-Mukhbir bemaa Ya’lan (المُخبِر بِمَا يَعلن)344

One Hundred And Forty-Five: Al-Majaazee Bil Aa’maal

The first of the above is mentioned in Manaqib al-Qadeemah and Hidayah345 and the second is mentioned in Hidayah346 to be a title of the Imam.

One Hundred And Forty-Six: Al-Mawo’od

One Hundred and forty-six: Al-Mawo’od (المَوعُود)347

In Hidayah348 to be a title of the Imam.

Shaykh At-Tusi349 has narrated from Imam Zayn al-’Abidin (‘a) that he said regarding the interpretation of the verse:

وَفِي السَّمَاءِ رِزْقُكُمْ وَمَا تُوعَدُونَ

“And in the heaven is your sustenance and what you are promised.” (51:22).

and:

فَوَرَبِّ السَّمَاءِ وَالْأَرْضِ إِنَّهُ لَحَقٌّ مِثْلَ مَا أَنَّكُمْ تَنْطِقُونَ

“And by the Lord of the heavens and the earth! it is most surely the truth, just as you do speak.” (51:23).

He said: This is especially about the Qa’im of Aali Muhammad (‘a).

From Ibn Abbas Also, a similar tradition is narrated350 and it is possible that the Imam meant to imply that sustenance in the verse implies the reappearance of the Imam; which due to the spread of faith, wisdom and different kinds of science and divine cognitions, which is in fact the real sustenance of man and everlasting prosperity as sustenance in the verse of:

فَلْيَنْظُرِ الْإِنْسَانُ إِلَىٰ طَعَامِهِ

“Then let man look to his food,” (80:24).

is interpreted to mean knowledge and that which is mentioned after seed, grape, olive, dates, thick gardens and fruits and herbages etc. are different kinds of sciences.

In Ghaibah an-Nu’mani,351 it is narrated from Imam Muhammad Al-Baqir (‘a) that he said: During his time wisdom will be bestowed to people to such an extent that a woman will dispense justice from her home on the basis of the Holy Qur’an and Sunnah of the Messenger of Allah (S).

وَفِي السَّمَاءِ رِزْقُكُمْ وَمَا تُوعَدُونَ

“And what you are promised.” (51:22).

That is the promised one, who is promised to you and what all the prophets have promised his advent as is mentioned in his Ziyarah: Peace be on the al-Mahdi, whom Allah promised to the nations that he will gather them on a word.

It is mentioned in a sentence of Ziyarah among his qualities:

And the promised day and the testifier and the testified.

One Hundred And Forty-Seven: Muzhar al-Fazaaeh

One Hundred and forty-seven: Muzhar al-Fazaaeh (مَظهَرُ الفَضائِح)352

One Hundred And Forty-Eight: Mubleyus Saraaer

One Hundred and forty-eight: Mubleyus Saraaer (مَبلِي السَّرائِر)353

The first is mentioned in Manaqib al-Qadeemah and Hidayah354 and the second is mentioned in Hidayah355 to be among the titles of the Holy Imams (‘a) and from the biography of the Imam, the reality of these two titles is known.

In Ghaibah an-Nu’mani356 it is narrated from Imam Ja’far as-Sadiq (‘a) that he said: While a man is behind the Qa’im (‘aj) ordering and forbidding, he (Qa’im) will say to him:357 Turn him! They turn him to be before Qa’im (‘aj), who will order to kill him. Then everything in the world will fear him…

In another report, it is mentioned: As a man is behind the Qa’im ordering and forbidding, he (Qa’im) will order that he is to be killed.

One Hundred And Forty-Nine: Mabda al-Ayat

One Hundred and forty-nine: Mabda al-Ayat (مَبدَءُ الآيَات)358

As mentioned in Hidayah359; that is one, who expresses the divine signs or place of opening up of divine signs; as it is that day when the seat of Caliphate will be spread on the earth and prophets will sit on it for signs and arguments and clear miracles for the guidance of creatures. The Almighty Allah has not bestowed such honour to anyone and has not sent so many verses for him as He has sent from His al-Mahdi, peace be on him. And He will not do so in the future as well.

A life so long that the Almighty Allah knows how long it will continue, when he appears, he will seem to be aged thirty years and a white cloud would always be shading him, and a caller will be calling out from it in an eloquent tongue: This is the al-Mahdi of Aali Muhammad (‘a). He would place his hand on the head of his Shi’a and their intellects shall be perfected. There will be a battalion of angels in his army, who would be visible to one and all; as they were seeing them during the period of Prophet Idris (‘a); and there will be a battalion of the jinns as well. There will be no food supplies with the army, except a rock, which they will carry, and food and water will flow out from it.

From his effulgence the earth will so illuminated that there would be no need of the sun and the moon. Mischief and harm will go away from beasts and reptiles and fear will cease to exist. the earth will throw up its treasures and the firmament reduce its speed of rotation; his army shall march on the surface of the water and the mountain and if a disbeliever conceals himself in a rock, that rock would announce that a disbeliever has concealed himself in it.

The disbelievers would be recognized by their signs. A large number of the dead shall be resurrected and they would accompany him and strike the heads of the living and there would be many such strange verses. In the same way, are the portents, which will appear before the reappearance; they are numerous and a large number of them are recorded in books of occultation as all of them form the preface of his advent and even a tenth of them did not occur at the advent of other Divine Proofs.

One Hundred And Fifty: Al-Mohsen

One Hundred and fifty: Al-Mohsen (المُحسِن)360

One Hundred And Fifty-One: Al-Mune’m

One Hundred and fifty-one: Al-Mune’m (المُنعِم)361

One Hundred And Fifty-Two: Al-Mufadhdhal

One Hundred and fifty-two: Al-Mufadhdhal (المُفَضَّل)362

All these three are mentioned in Hidayah363 as titles of the Holy Imam (‘a) and all three of them are from the beautiful names of God. And the Almighty Allah has made him to be an expression of these names.

As the prominent Sayyid has said in Iqbal narrating through correct chains of narrators in a lengthy report that when the Messenger of Allah (S) went to Najran at the invitation of Christian scholar; they gathered around him to verify the veracity of his claim and they presented heavenly scriptures and made inquiries. Among those was the Great Scroll of Prophet Adam, the chosen one of Allah, containing the heavenly knowledge of Allah, the Mighty and Sublime and what He created in the heavens and the earth. Thus, it is mentioned in part two of this book:

Then Adam (‘a) glanced at an effulgence, which was the brightest. Then he closed up the split atmosphere. Then he took up the eastern horizon. Then he continued to travel in this way till he took all the west.

Then he went up till he came to the heavenly kingdom and saw that it was the effulgence of Muhammad (S) and he saw that the atmosphere was fragrant with his fragrance; and he saw four lights surrounding that light from the right and the left and from front and back; that he was the most similar thing to that effulgence, and behind him were lights, which sought the assistance of effulgence and saw that this effulgence was most similar to them in brilliance, greatness and fragrance.

Then he saw a light, which was there after it according to the number of stars and due to the lowest ranks of those previous lights and a part of these lights was more brilliant than some and in luminosity were similar to one another.

At that moment, appeared blackness like the night and as wave of flood and from every side and direction and appeared in such a way that they filled the deserts and hills and saw that they were the most hateful things in form and shape and the most stinking of them.

Thus, Adam was astounded by what he saw from them and he said: O Knower of the unseen and O forgiver of sins and O Owner of dominant power and high will. Who are these successful creatures whom You have chosen to be the highest among the worlds? And what are these eminent lights that surround him?

The Almighty Allah revealed to him: O Adam, he and these are your mediums and mediums of everyone whom I have made fortunate from My creatures.

These are formers, proximate ones and intercessors, whose intercession is accepted.

This is Ahmad, their chief and the chief of the creatures. I have chosen him through My knowledge and have derived his name from My name.

I am Mahmud and he is Muhammad.

And this is his deputy and successor. I have strengthened him through him and turned My blessing and My purification in his loins.

This is the chief of my maidservants and the heiress of Ahmad, My prophet and these are his two grandsons and his successors and these beings, whose effulgence is the splitter of those lights are their remnants.

Know that each of those I have chosen and have purified his progeny and sent My blessing and mercy and by My knowledge, appointed each of them to be the leader of My servants and the light of My lands.

Thus, he glanced and saw an image at the end of them and he was shining brilliantly in this surface as the morning star shines upon the world.

Allah, the Mighty and the High said: I will stop through this successful servant of Mine, deceptions from My servants and will lift the burden from them and fill up My earth through his being with kindness, prosperity and justice as it would be fraught with injustice and oppression.364

In the same way, it is mentioned in that report: That group referred to the Salat365 of Ibrahim and there it was mentioned that the Almighty Allah gave the Tabut of Adam (‘a) as inheritance to the Imam, which contained every science that the Almighty Allah had bestowed to all the angels.

Thus, Ibrahim (‘a) glanced at that Tabut and saw in it houses equal to the owners of greatness from the prophets and messengers and their successors and after that saw the house of Muhammad (S) at the end of the prophets and to his right Ali Ibn Abi Talib (‘a) that he was holding his skirt. Then a great shape, which shone with light. It was mentioned in it that he is his successor, who is given unseen help.

Ibrahim asked: My God and my chief, who are these noble creatures?

The Almighty Allah revealed to him: This is My servant and My chosen one. The opener and the ender, and he is his successor and inheritor.

He asked: O my Lord, who is the opener and the ender?

He replied: He is Muhammad, My chosen one and the first of My creatures, and My great proof on My creatures. I appointed him as a prophet and chose him when Adam was between clay and body.366

Till He said: And look up, O Ibrahim. Thus, he saw twelve great personalities in the best of forms and it was near that light should shine from them. Ibrahim asked Allah, the Mighty and Sublime: My Lord, please inform me about the names of these forms, which are connected to the forms of Muhammad and his successor (‘a).367

The Almighty Allah revealed to him: This is My maidservant and the heir of My prophet, Fatimah, Siddiqa, Zahira and I fixed her marriage with My chosen one for My Prophet and these two are Hasan and Husayn and this is so and so and this is so and so and this is al-Mahdi and it is My word that I will spread My mercy in the lands through him and through him would I bring forth My religion and My creatures after their despair and hopelessness as I will harken to their calls…368

It is sufficient at this place to mention the matter of the report, which Ibn Tawus has taken from the original book of Aamaal Zilhajj of Hasan Ibn Ismail Ibn Ashnas and he was a well-known ancient scholar, famous as Ibn Ashnas. He is Also, the author of a version of As-Sahifah al-Kamilah, which in arrangement, extent and words is having many differences with the popular edition, the details of which are mentioned at the appropriate place and what is mentioned here explains the cause of this title.

One Hundred And Fifty-Three: Al-Mannaan

One Hundred and fifty-three: Al-Mannaan (المَنَّان)369

As is mentioned in Hidayah370 that like the previous name it is one of the beautiful names and in Yad Basita a report will be mentioned at the appropriate place.

One Hundred And Fifty-Four: Al-Mawtoor

One Hundred and fifty-four: Al-Mawtoor (المَوتُور)371

In some reports, he is mentioned by this title and Mautoor is one, whose father has been killed and his retaliation has not been taken.

al-Majlisi says: Father implies either Imam Hasan al-’Askari (‘a) or Imam Husayn (‘a) or the genre of father, which includes all the Imams (‘a).372

In one report, Mawtoor be Abeeh (immediate successor) is mentioned. It is like the previous and since the retaliation of the past Imams was not taken and the inheritance of Imamate reached to him, that right was transferred to the Imam and he will be the revenger of the blood of all of them. On the contrary, as he is the heir of all prophets, messengers and successors, he will seek the revenge of the blood of all those, who were martyred. Thus, it is clearly mentioned in Du’a Nudbah that all of them were fathers of the Imam as he has inherited from all of them. Thus, Mautoor is the completion of that divine chain.

In Ghaibah an-Nu’mani,373it is narrated from Imam Ja’far as-Sadiq (‘a) that he said to Abu Baseer: O Abu Muhammad, indeed the Qa’im will stage an uprising as an angry Mautoor; wearing the garment of the Holy Prophet (S) that he has worn on the day of the Battle of Uhad; it is that blood smeared garment as will be mentioned under the title of Warith (heir).

One Hundred And Fifty-Five: Al-Modabber

One Hundred and fifty-five: Al-Modabber (المُدَبِّر)374

In Manaqib al-Qadeemah, it is included among the titles of the Imam.

One Hundred And Fifty-Six: Al-Maamoor

One Hundred and fifty-six: Al-Maamoor (المَأمُور)375

As is mentioned there again.

One Hundred And Fifty-Seven: Al-Moqaddarah

As is mentioned in Hidayah376 it is in the meaning of strength. As due to the excess of display of strange acts of divine powers had reached to such an extent as if he is power personified. As the implication of justice and equity to His Eminence is from this aspect only.

One Hundred And Fifty-Eight: Al-Maamool

As Moammil is one in whom hopes are reposed as is mentioned in Ghaibah an-Nu’mani377 quoting from Imam Ja’far as-Sadiq (‘a) that he said after the mention of the signs of reappearance: Then will rise up the Qa’im and the unknown Imam…

In Ghaibah Fazl, he said: Sultan Mamool (a ruler in whom hopes are reposed).

It is mentioned in the Ziyarah Maasoorah of Imam (‘a):

Peace be on you, O the Imam al-Ma’mul(expected Imam).

In Misbah378 of Shaykh At-Tusi and other379 books it is narrated from Asim Ibn Hamid that Imam Ja’far as-Sadiq (‘a) talked about the Amal for Haajat (wish fulfilment), which includes keeping fasts on Wednesday, Thursday and Friday, performing Ghusl and putting on a clean garment. Then one should go to the roof of the house and perform two units of prayer and recite the supplication, a sentence of which is: I seek your proximity by the remnant of the remaining, situated between his friend, whom He has selected for Himself; the pure and chaste, accomplished, light of the earth and His pillar and the hope of this Ummah and their chief; one, who enjoins the good and forbids the evil, the trustworthy adviser of good, who is the favourite of the prophets and the seal of the successors; the leader of the purified ones, blessing of God be on them all.

One Hundred And Fifty-Nine: Al-Mofarraj al-Aa’zam

One Hundred and fifty-nine: Al-Mofarraj al-Aa’zam (المفرج الأعظم)380

In Hidayah,381 and Manaqib al-Qadeemah, it is included among the titles of the Imam.

Shaykh Mas’oodi has written in Isbat al-Wasiyyah382 and Khazeeni in his book other than Hidayah383 have narrated from Imam Ali ar-Ridha’ (‘a) that he said: When your scholar disappears from among you; then you should await for the great Faraj.

One Hundred And Sixty: Al-Mudhtar

In Tafsir Ali Ibn Ibrahim,384 it is narrated from Imam Ja’far as-Sadiq (‘a) regarding the verse:

أَمَّنْ يُجِيبُ الْمُضْطَرَّ إِذَا دَعَاهُ وَيَكْشِفُ السُّوءَ وَيَجْعَلُكُمْ خُلَفَاءَ الْأَرْضِ أَإِلَٰهٌ مَعَ اللَّهِ قَلِيلًا مَا تَذَكَّرُونَ

“Or, Who answers the distressed one when he calls upon Him and removes the evil, and He will make you successors in the earth. Is there a god with Allah? Little is it that you mind!” (27:62).

That it was revealed for the Qa’im (‘aj). He is by Allah, ‘the distressed one’, He said: Whenever he recites two units of prayer at the Maqam, that is Maqam Ibrahim (‘a) and calls the Almighty Allah; He would fulfil his wishes, remove evil from him and appoint him as the Caliph of the earth.

In Tawil al-Ayat 385 Shaykh Sharafuddin has narrated from Imam Muhammad Al-Baqir (‘a) that he said regarding this verse that it is revealed about the Qa’im. When he appears, he will be wearing a turban on his head and he will pray at the Maqam and invoke the Almighty Allah confidentially. Thus, none of his standards would ever return to him unsuccessful.

Also, it is narrated from Imam Ja’far as-Sadiq (‘a) that he said: Indeed, when the Qa’im appears, he will enter the Masjid al-Haraam and facing the Ka’aba and keeping his back to the Ka’aba, will perform two units of prayer. Then he will rise up and say:

O people, I the most eligible one for Adam. I the most eligible one for Ibrahim. I the most eligible one for Ismail. I the most eligible one for Muhammad (S).

Then he will raise his hands to the sky and invoke and express humility till he will prostrate and that is the statement of the Almighty Allah:

أَمَّنْ يُجِيبُ الْمُضْطَرَّ إِذَا دَعَاهُ وَيَكْشِفُ السُّوءَ وَيَجْعَلُكُمْ خُلَفَاءَ الْأَرْضِ أَإِلَٰهٌ مَعَ اللَّهِ قَلِيلًا مَا تَذَكَّرُونَ

“Or, Who answers the distressed one when he calls upon Him and removes the evil, and He will make you successors in the earth. Is there a god with Allah? Little is it that you mind!” (27:62).386

One Hundred And Sixty-One: Man Lam Yaj-A’I al-Laaho Lahu Shabeehan

It is mentioned in Manaqib al-Qadeemah as one of the titles of the Holy Imam (‘a)

In Hidayah387, Sumayyah has narrated and interpreted Shabiha to mean that there is no one having similarity with him and no one has reached to the rank of his majesty and neither would anyone do so in the future.

One Hundred And Sixty-Two: Al-Muqtasar

It is mentioned in Manaqib al-Qadeemah as one of his titles, and perhaps it implies that all past prophets and successors, during days of rulership and dethroning were involved in company; on the contrary they even had matrimonial relations with hypocrites and transgressors and they were commanded to be congenial with them in order to ensure safety and survival of religion and for the security of the believers.

However, His Eminence, al-Mahdi (‘aj) will confine himself to his helpers, supporters, companionship with sincere believers and righteous persons, as the Almighty Allah has praised them and informed that:

... عِبَادًا لَنَا أُولِي بَأْسٍ شَدِيدٍ...

“…Our servants, of mighty prowess…” (17:5).

As Ayyashi388 has narrated and by the statement of the

وَلَقَدْ كَتَبْنَا فِي الزَّبُورِ مِنْ بَعْدِ الذِّكْرِ أَنَّ الْأَرْضَ يَرِثُهَا عِبَادِيَ الصَّالِحُونَ

“(As for) the land, My righteous servants shall inherit it.” (21:105).

Thus, Ali Ibn Ibrahim has narrated.389 Relationship of love, companionship and friendship with infidels and hypocrites will end; the righteous shall be completely separated from the wicked; as was often seen in the case of his holy grandfather, that he defeated the infidels through the cooperation of the hypocrites and it is possible that this word should be ‘Muntasar’ that is one, who extracts justice as can be concluded from the verse:

وَلَمَنِ انْتَصَرَ بَعْدَ ظُلْمِهِ فَأُولَٰئِكَ مَا عَلَيْهِمْ مِنْ سَبِيلٍ

“And whoever defends himself after his being oppressed, these it is against whom there is no way (to blame).” (42:41).

As is narrated in Tafsir al-Qummi390 from Imam Muhammad Al-Baqir (‘a) that he said: That is the Qa’im (‘aj) and his companions. When the Qa’im rises up, he will be taking revenge from Bani Umayyah, the liars and the Ahl Al-Bayt haters.

One Hundred And Sixty-Three: Al-Misbahu ash-Shadeed az-Zeyaa

As was mentioned in the twenty-eighth title.

One Hundred And Sixty-Four: An-Naaqoor

Naqoor is a trumpet like a horn, which is blown.

It is narrated in Ghaibah an-Nu’mani391 from Imam Ja’far as-Sadiq (‘a) that he said regarding the verse:

فَإِذَا نُقِرَ فِي النَّاقُورِ

“For when the trumpet is sounded” (74:8).

That there is an appointed Imam for us; thus, when the Almighty Allah would like to express His command, he would implore him as such. And he will appear and then stage an uprising at the command of Allah, the Mighty and Sublime.

It is mentioned in Tafsir Sayyari392, quoting from the same Imam that he said: This verse will blow in the ear of the Qa’im and he will be given permission to rise up.

In Isbat al-Wasiyyah393 of Mas’oodi it is narrated from Mufazzal Ibn Umar that he said: I asked Imam Ja’far as-Sadiq (‘a) regarding Tafsir of Jabir.

He replied: Do not narrate this for the despicable ones as they will divulge it to public. Have you not read the words of Allah, the Mighty and Sublime in His Book:

فَإِذَا نُقِرَ فِي النَّاقُورِ

“For when the trumpet is sounded” (74:8).

There will be an Imam from among us, who will be hidden (from the eyes of the people). When Allah, the Mighty and Sublime wills for him to reappear, He will send an inspiration to the Qa’im’s heart and he will rise with the order of Allah.

One Hundred And Sixty-Five: An-Naatiq

In Hidayah394 and Manaqib al-Qadeemah it is included among the titles of the Imam.

In Muqtadhab al-’Asr395 it is narrated from the Messenger of Allah (S) in a lengthy tradition to Salman, in which he mentioned the names of the Imams; till he said: Then Hasan Ibn Ali, the silent, trustful, then his son, proof of Allah son of Hasan, the al-Mahdi, the speaking (ناطِق), the one, who will rise up at the command of Allah.

It is mentioned in Ziyarah Ashura according to the report of Ibn Qulwayh: “And so that we may seek revenge of your blood in the company of Imam al-Mahdi, your speaking one.” According to the report of Shaykh At-Tusi396: “With Imam al-Mahdi the apparent and the speaking one from you.” And being Natiq of the Imam is clear, as his chaste forefathers assumed silence from speaking out on sciences and secrets; and divine recognitions and commands since there were few to bear that knowledge; on the contrary many commands were concealed due to the fear of enemies.

Muhammad Ibn Talha Shafei said: Amir Al-Mu’minin (‘a) is called as ‘bateen’ that is one, who conceals sciences and secrets, which the Messenger of Allah (S) taught to him due to absence of its bearers and those who may be eligible for it. And Also, due to fear etc. Thus, all these divine treasures were stored up so that they may reach the people through Imam az-Zaman (‘a). It is mentioned in Du’a of the Holy month of Ramadhan: O Allah, reveal Your religion, and the Sunnah of Your prophet so that he may not be conceal anything of religion from the people.397

One Hundred And Sixty-Six: An-Nahaar

Shaykh Furat Ibn Ibrahim has written in his Tafsir398 narrating from Imam Muhammad Al-Baqir (‘a) that he said: Haaris Awar asked Imam Husayn (‘a): May I be sacrificed on you, please inform me about the statement of the Almighty Allah:

وَالشَّمْسِ وَضُحَاهَا

“I swear by the sun and its brilliance” (91:1).

Woe be on you, O Haaris, it is Muhammad (S).

I asked: May I be sacrificed on you, statement of the

Almighty Allah:

وَالْقَمَرِ إِذَا تَلَاهَا

“And the moon when it follows the sun” (91:2).

It is Amir Al-Mu’minin Ali Ibn Abi Talib (‘a), who came immediately after Muhammad (S).

I asked: Statement of the Almighty Allah:

وَالنَّهَارِ إِذَا جَلَّاهَا

“And the day when it shows it” (91:3).

He said: It is the Qa’im from Aali Muhammad (‘a), he would fill up the earth with justice and equity.

It is mentioned in Tafsir Ali Ibn Ibrahim399 that Imam Muhammad Al-Baqir (‘a) said regarding the verse:

وَاللَّيْلِ إِذَا يَغْشَاهَا

“And the night when it draws a veil over it” (91:4).

Night in this instance is the second one [Umar] who sidelined Amir Al-Mu’minin (‘a) during his reign, which was supposed to be for His Eminence. So Allah ordered Amir Al-Mu’minin (‘a) to be patient400 during their reigns till their kingdom declines.

وَالنَّهَارِ إِذَا تَجَلَّىٰ

“And the day when it shines in brightness” (92:2).

He said: ‘Day’ is the Qa’im of us Ahl Al-Bayt (‘a). When he rises up, he will emerge victorious over the kingdom of falsehood. And in Qur’an examples are given of it and it is addressed to them, that is Almighty Allah to His prophets and us; thus, no one knows it, except us.

One Hundred And Sixty-Seven: An-Nafs

One Hundred and sixty-seven: An-Nafs (النَّفس)401

It is mentioned in Hidayah402 that it is one of the titles of the Holy Imam (‘a).

One Hundred And Sixty-Eight: Noor Aali Muhammad

One Hundred and sixty-eight: Noor Aali Muhammad (S) (نُورِ آلِ مُحَمَّدٍ عَلَيهِمُ السَّلام)403

As is mentioned in a report from Imam Ja’far as-Sadiq (‘a) that will come in Chapter Ten, if Allah wills and in Zakhirah it is mentioned to be a name of the Holy Imams (‘a); as it is mentioned in the Holy Qur’an.

In some traditions, which were mentioned above and those which shall be mentioned below, it is stated in the verses of the Holy Qur’an:

وَاللَّهُ مُتِمُّ نُورِهِ وَلَوْ كَرِهَ الْكَافِرُونَ

“But Allah will perfect His light, though the unbelievers may be averse” (61:8).

That is by the Wilayat of Qa’im (‘aj) and by his reappearance and in the verse:

وَأَشْرَقَتِ الْأَرْضُ بِنُورِ رَبِّهَا

And the earth shall beam with the light of its Lord. (39:69).

That is the earth will be illuminated by the light of the Imam and it is mentioned in Ziyarah Jamia to be a quality of Imam (‘a). By the light of the effulgence, which will illuminate the whole earth, except a little.

It is mentioned in Ghayat al-Maraam404 and other books it is narrated from Jabir Ibn ‘Abd Allah al-Ansari that he said: I entered Masjid Kufa when Amir Al-Mu’minin (‘a) was sketching with his fingers and was smiling. I asked: O Amir Al-Mu’minin (‘a), why are you smiling?

He replied: I am astounded at one, who reads these verses and does not recognize according to the right of recognition.

I asked: Which verses O Amir Al-Mu’minin (‘a)?

He replied:

اللَّهُ نُورُ السَّمَاوَاتِ وَالْأَرْضِ مَثَلُ نُورِهِ كَمِشْكَاةٍ فِيهَا مِصْبَاحٌٌ

“Allah is the light of the heavens and the earth; a likeness of His light is as a niche”(24:35).

‘Niche’ is Muhammad (S).

فِيهَا مِصْبَاح

“In which is a lamp” (24:35).

I am the lamp.

فِي زُجَاجَة

“The lamp is in a glass” (24:35).

it is Hasan and Husayn (‘a).

كَأَنَّهَا كَوْكَبٌ دُرِّي

“The glass is as it were a brightly shining star” (24:35).

He is Ali Ibn Husayn (‘a).

يُوقَدُ مِنْ شَجَرَةٍ مُبَارَكَة

“Lit from a blessed (tree)” (24:35).

It is Muhammad Ibn Ali.

زَيْتُونَة

“olive” (24:35).

It is Ja’far Ibn Muhammad.

لَا شَرْقِيَّة

“Neither eastern” (24:35).

It is Musa Ibn Ja’far.

وَلَا غَرْبِيَّة

“Nor western” (24:35).

It is Ali Ibn Musa ar-Ridha’ (‘a).

يَكَادُ زَيْتُهَا يُضِي

“The oil whereof almost gives light” (24:35).

It is Muhammad Ibn Ali (‘a).

وَلَوْ لَمْ تَمْسَسْهُ نَارٌ

“Fire touch it not” (24:35).

It is Ali Ibn Muhammad (‘a).

نُورٌ عَلَىٰ نُورٍ

“Light upon light” (24:35).

It is Hasan Ibn Ali (‘a).

يَهْدِي اللَّهُ لِنُورِهِ مَنْ يَشَاءُ

“Allah guides to His light whom He pleases” (24:35).

It is Qa’im, the al-Mahdi (‘aj).

It is mentioned in sentences of the reports of Mi’raj that the effulgence of Imam al-Mahdi (‘aj) shone among the luminosity of the Imams like a brilliant star among other planets and in another report it was like the morning star for the people of the world.

One Hundred And Sixty-Nine: Noor al-Asfeyaa

One Hundred And Seventy: Noor al-Atqeyaa

One Hundred and seventy: Noor al-Atqeyaa (نُورُ الأتقِياء)405

According to the above two sources mentioned in the twenty-eighth title.

One Hundred And Seventy-One: An-Najm

One Hundred and seventy-one: An-Najm (النَّجم)406

In Zakhirah it is included among the names of the Holy Imam (‘a) as mentioned in the Holy Qur’an.

One Hundred And Seventy-Two: An-Naaheyat al-Muqaddasah

One Hundred and seventy-two: An-Naaheyat al-Muqaddasah (النَّاحِيَةُ المُقَدّسَة)407

It is mentioned in Jannah al-Khulood that during the period of Taqayyah sometimes the Holy Imam (‘a) was referred to by this title.

One Hundred And Seventy-Three: Waaqeez

In this book, it is mentioned that it is the title of the Holy Imam (‘a) in heavenly scriptures; that is his concealment will be prolonged and it is mentioned in Tarikh Alam Aaraa that the name of Imam (‘a) in Taurat is Waqeezma.

One Hundred And Seventy-Four: Al-Watr

It is mentioned in Manaqib al-Qadeemah and Hidayah408 that this is one of the titles of the Holy Imam (‘a); it means one and alone; unique in excellence and perfection, which can be possible in a human being; and the special divine bestowals, which none of the Divine Proofs had been blessed with before.

One Hundred And Seventy-Five: Al-Wajh

It is mentioned to be one of the titles of the Holy Imam (‘a) in Hidayah.409 And it is noted in the Ziyarah of the Imam:

Peace be upon you, O face of Allah, which turns to his servants.

One Hundred And Seventy-Six: Waliyyu Allah

This Imam is called by this title repeatedly in reports, especially in the language of tradition reporters and it will be mentioned in ‘al-Yad al-Baasetah’ that the Almighty Allah said on the night of Mi’raj: He (the Qa’im) is My Wali, by truth.410

It is narrated from Khazzaaz in Kifayat al-’Asr411 that the Messenger of Allah (S) said: When the time of advent will arrive, his sword, which would be in a sheath, will call out: Arise O Wali of Allah and eliminate the enemies of God!

In another report, he said: The standard of that Imam will issue this same call at that time.412

One Hundred And Seventy-Seven: Al-Warith

One Hundred And Seventy-Seven: Al-Warith (الوَارِث)

It is mentioned in Manaqib al-Qadeemah and Hidayah413 that it is one of the titles of the Holy Imam (‘a) and it has come in the Sermon of Ghadir of the Messenger of Allah (S) that: Know that he is the heir of all knowledge and perfections, ranks and signs of all the prophets, successors and his forefathers.

It is mentioned in the lengthy tradition of Mufazzal that Imam Ja’far as-Sadiq (‘a) said: When the army of the Hasani enters Kufa, the Hasani will leave his army and Imam al-Mahdi (‘aj) will Also, leave his forces; thus, they will stand between the two armies.

Hasani would say: If you are the al-Mahdi of Aali Muhammad, where is the staff of your grandfather, the Prophet, his finger ring, his dress and coat of armor (فاضل)? Where is (سحاب) his turban, يربوع (his horse), غضباء (his camel), دلدل his horse, يعفور his donkey and the original horse of the Messenger of Allah (S), براق and the مصحف (scroll) of Amir Al-Mu’minin (‘a) without any change?

Thus, the Imam would present a sack or something like it, which they call as Safat and in it is present what he wants.

Mufazzal said: O my master, all of this is present in the Safat?

He replied: Yes, by Allah, and the heirloom of all the prophets; even the staff of Adam (‘a), carpentry tools of Prophet Nuh (‘a), the heirloom of Hud and Salih (‘a) and the collection of Ibrahim (‘a) and the measure of Prophet Yusuf (‘a); and the measure of Prophet Shuaib (‘a) and his mirror and the staff of Musa (‘a) and the Tabut containing the remnants of souvenirs of the progeny of Musa and Harun, which the angels would be carrying; and the coat of mail of Prophet Dawud (‘a) and the staff of the Messenger of Allah (S) and the ring of Prophet Sulaiman and his crown and the book stand (رحل) of ‘Isa (‘a) and the heirloom of all the prophets and messengers is present in that Safat.414 Shaykh Abu al-Fatuh Raazi narrated in his Tafsir that it is reported from the Holy Imams (‘a) that the Tabut and Staff of Musa (‘a) is in the sea of Tiberia and it will be brought out from there during the period of the Master of the Age.415

In Ghaibah an-Nu’mani416 it is narrated from Imam Ja’far as-Sadiq (‘a) that he said: The staff of Prophet Musa (‘a) was a branch of a myrtle tree planted in Paradise. Jibra’il brought it to him when he set out for Madayan. The staff of Prophet Musa (‘a) and the coffin of Adam (‘a) are in the lake of Tiberia. They neither decay nor change until they will be taken out by the Qa’im (‘aj) when he will rise.

It is mentioned in some reports that the original heavenly scriptures are kept in a cave in Antioch and the Imam will bring them out.

It is narrated from Imam Muhammad Al-Baqir (‘a) in Ghaibah Fazl Shazan that he said: The Qa’im will begin his mission from Antioch and he would take out the Torah from a cave, in which the Staff of Prophet Musa (‘a) and the seal ring of Prophet Sulaiman (‘a) are Also, present.417

In Ghaibah an-Nu’mani,418 it is narrated from Imam Ja’far as-Sadiq (‘a) that he said to Yaqub Ibn Shuaib: Would I show you the shirt that Qa’im will put on when he rises?”

I said: “Yes, please!”

He opened a case and took a shirt out of it. He spread the shirt. There was some blood on its left sleeve. He said: “This is the shirt of the Prophet (S). This blood dropped on it from the Prophet’s mouth on the day when his front teeth were struck.”

I kissed the spots of blood and put them on my face. Then Abu ‘Abd Allah (‘a) folded the shirt and put it back in its place.”

It is mentioned there419 and in Al-Kafi420 that he said: The master of affair will leave Medina for Mecca with the inheritance of the Messenger of Allah (S).

The narrator asked: What is the inheritance of the Messenger of Allah (S).

He replied: Sword of the Messenger of Allah (S), his armor, turban, staff, his weapons and his saddle.

One Hundred And Seventy-Eight: Al-Haadi

It is mentioned in the chapter of the titles of the Holy Imams (‘a) in the book of Tarikh Jahazmi: Hadi and al-Mahdi are the titles of the Qa’im.

The Imam is called by this title repeatedly in reports, supplications and Ziyarahs and Allah, the Mighty and the High does not appoint anyone as the guide to all humanity and does not send him to them on the contrary, He does not promise that He will complete his mission, except after he has himself received guidance and after all the paths of truth and reality are opened for him; and whom He has helped and guided.

So, one, whom the Almighty Allah has appointed as guide and bestowed this title to him, must be the al-Mahdi. He is not named al-Mahdi, except because he possesses those characteristics of guidance, as explained under the sub-title of al-Mahdi.

Imam Ja’far as-Sadiq (‘a) was asked about the meaning of al-Mahdi and he said: One, who guides the people.

That is the al-Mahdi, whom the Almighty Allah has named as al-Mahdi, he is the one having the rank of guidance from the Almighty Allah and it is an example of al-Mahdi being explained as Had as mentioned in the title of Amir Al-Mu’minin (‘a).

In Mani al-Akhbar421 and Ilal,422 it is narrated from Imam Muhammad Al-Baqir (‘a) that he was asked: Why Amir Al-Mu’minin (‘a) is called as Amir al-Mu’minin. He replied: Because His Eminence is the repository of knowledge. Have you not read in the Book of Allah:

وَنَمِيرُ أَهْلَنَا

“…and we will bring corn for our family…” (12:65).

The cause of doubt is: ‘Meeraa’ which is in the meaning of bringing food, is from, and is from in the meaning of commander. Thus, some have said that it is due to the proximity and some say that Ameer is the present verb in the first person. And His Eminence himself issued this statement and after that it became popular for him as they have said in and the third reason is that: The worldly rulers have become Amir as they are responsible for providing rations to the creatures and what they are in need of.

As for Amir al-Mu’minin; his rulership is much greater than this as His Eminence brings spiritual nourishment for them, which is the cause of their life along with physical nourishment.

Allamah al-Majlisi 423 has preferred this cause and the best thing is what we mentioned in the explanation of the term of ‘al-Mahdi’, that rulership is not given by the Almighty Allah till one has achieved perfection and knowledge, which all would be in need of. Thus, till he himself is not deeply rooted in knowledge; he cannot gain the position of divine rulership. So, one, who informs of this intellectual position, it can be said that he has reached the position of rulership. And one, who is called as the ruler, it is obvious that he has scaled the ranks of knowledge and not like the rulership of creatures, in which any ignorant is appointed as the ruler and perhaps that the third reason may be referring to this.

One Hundred And Seventy-Nine: Al-Yad al-Baasetah

It is mentioned in Hidayah424 that it is one of special titles of the Holy Imam (‘a); that is the hand of power and divine blessing that He bestows through his mercy and kindness on the people and widens the sustenance on him and removes the calamities from him.

Shaykh as-Saduq has narrated in Amali425 from ‘Abd Allah Ibn Abbas that the Messenger of Allah (S) said: When I was taken up to the heavens in ascension, and from there to the

Farthest Lote Tree (صِدرَةُ المُنتَهى) and from Sidra to the veils of effulgence, my Lord called out to me:

O Muhammad, you are My servant and I am your Lord. So be humble to Me and worship Me and rely on Me and trust Me. So that I may be pleased with you, as you are My servant, beloved, messenger and prophet; and with your brother, Ali (‘a), who is the Caliph and the door.

Thus, he is My proof on My servants and is the leader on My creatures. Through him My friends would be distinguished from My enemies. And through him would be separated the party of Shaitan from My party. And through him would My religion be established and My limits would be protected and My commands would be applied.

Through you and him and through the Imams from his sons, I will have mercy on My male and female servants and through the Qa’im from you all, I will fill up My earth with divine praises and glorifications. Through him, will I purify the earth from My enemies and give it as inheritance to My devotees and through him will I degrade those who disbelieve in Me and through him will I exalt My word and through him will I enliven My servants and My towns from My knowledge and for him will I expose My treasures through My divine will and I will expose My secrets for him and I will help him through My angels and will help him to establish My religion. He is truly My Wali and rightfully the guide (مَهدي) of My servants.

One Hundred And Eighty: Al-Yameen

One Hundred and eighty: Al-Yameen (اليَمِين)426

It is mentioned in Hidayah427 that it is one of titles of the Holy Imam (‘a); and it is a like اليَدُ الباسِطَة.

One Hundred And Eighty-One: Wahoohal

Shaykh Ahmad Ibn Muhammad Ibn Ayyash has narrated in the second volume of Muqtadhab al-’Asr428 through his chains of narrators from Hajib Ibn Sulaiman Ibn Surah Sadwi that he said: I met Imran Ibn Khaqan in Bait al-Muqaddas who had embraced Islam at the hands of Mansoor and he had debated with the Jews through the knowledge that he was having and they were unable to deny him due to what was mentioned in Taurat from the signs of the Messenger of Allah (S) and the Caliphs after him.

Thus, he said to me one day: O Aba Mauzij, we find thirteen names in Taurat, one of them being Muhammad and twelve persons from his family members who are his successors and Caliphs mentioned in Taurat. There is no leader after His Eminence from neither Teem nor Adi or Bani Umayyah and I think that what these Shi’a say is right.

I said: Tell me about them.

He said: Promise me that you will not inform about this to the Shi’a as they would gain domination over me.

I asked: Why are you afraid of this? And these people, that is Bani Abbas, are from Bani Hashim.

He said: They do not have any of these names; on the contrary they are the descendants of the first of them, Muhammad (S) and they are his survivors on the earth, that is Lady Fatimah az-Zahra’ (‘a) after him.

Thus, I gave him what he wanted from the promises.

Then he said: He informed them after me.

If I die before you and if you cannot inform anyone about them.

He said: I found them in Taurat: Shamual, Shamees Huwa, Wahihar, Hayy Abathu, Bima Madtheem, Ushood, Basnam, Buleed, Bashir al-Awi, Foom loom Kudud, Aan landbud and Huwa hal.

Such was the version and its correctness or falsity is not my responsibility.

We should know that sometimes Taurat implies all heavenly scriptures revealed on Musa (‘a),, which is composed of Five Testaments and sometimes it implies all heavenly revealed scriptures since his time till Prophet ‘Isa (‘a) on prophets who were present at that time and they are Also, referred to as the Old Testament.

One Hundred And Eighty-Two: Ya’soob ad-Deen

In Ghaibah Shaykh At-Tusi,429 it is narrated from Imam Ja’far as-Sadiq (‘a) that Amir Al-Mu’minin (‘a) said: that believers would go on decreasing to such an extent that no one would utter the name of Allah anymore. At that time the leader of religion will rise up and the Almighty Allah will send a group from around him, who would gather with him like monsoon clouds and by Allah, I even know their names, nationalities and the name of their chief; and the Almighty Allah will raise them in any way He likes.

From some, He will take one, from some, He will take two, from some, He will take three, from some, He will take four, from some, He will take five, from some, He will take six, from some, He will take seven, from some, He will take eight and from some, He will take nine; in this way 313 will come together. Thus, the Almighty Allah says:

أَيْنَ مَا تَكُونُوا يَأْتِ بِكُمُ اللَّهُ جَمِيعًا ۚ إِنَّ اللَّهَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ

“…wherever you are, Allah will bring you all together; surely Allah has power over all things” (2:148).

Till a man put his hands around the knees and clasps them into one another. Then he will not open them till the Almighty Allah will not convey him there. The first part of this report is quoted by Sayyid Razi (r.a.) in his book of Nahj al-Balagha and its text is as follows: “…until Allah, the Sublime, will collect them together for the day that will be worst for the Umayyads just as the scattered bits of clouds collect together in the autumn.”430

The Sayyid said: Yasub Deen is the great chief and administrator of the affairs of people on that day and Qaza is a piece of a cloud, in which there is no water.

Jazari has said in Nihaya and Zamakhshari and others have narrated this statement to imply the reappearance of His Eminence al-Mahdi (‘aj) and explained it. Yasub, in fact is the chief of a swarm of honeybees; and workers is an allusion to the companions of the al-Mahdi and this translation is according to the commentary of Zamakhshari.

We should know that most of these names, titles and agnomens, which are mentioned are from the Almighty Allah, the prophets and successors (‘a) and the naming of the Almighty Allah and his Caliphs someone is not like the naming of people, as in that there is no certainty whether that person is having those qualities or not. And sometimes they name a person of low rank and negative qualities with noble names. However, the Almighty Allah and his Awliya do not give such names till those qualities are not present in him. But it is possible that there might be more than one implication in a name.

Thus, in the case of the Messenger of Allah (S) having the Kuniyyat of Abu al-Qasim is that he had a son named Qasim.431 He Also, said: Since the Prophet is the father of the Ummah and Amir Al-Mu’minin (‘a) is the ruler of the Ummah and he is the distributor of Paradise and Hell. Thus, the Holy Prophet (S) is Abu Qasim; that is the father of Amir Al-Mu’minin (‘a).432

They have Also, said: Since the Holy Prophet (S) would distribute mercy among the people on Judgment Day.433

Same is the case of all the names and titles and here it is known that a large numbers of divine titles and names expose the numerous qualities and lofty ranks that each of them proves character, quality and excellence. On the contrary, some discovered those level so much that the word is open for interpretation. Also, it became obvious that some of the ranks of Imam Az-Zaman (‘aj) are beyond the reach of human beings.

• 1. The praised one.
• 2. Kamal ad-Din wa Tamam an-Na’mah, p. 653.
• 3. Al-Ghaibah, p. 454.
• 4. Tarikh Mawalid al-A’immah wa Wafayatihim, p. 45.
• 5. Root.
• 6. Rijal Kashi, pp. 534-535.
• 7. Al-Kafi, vol. 1, p. 517.
• 8. Tazkirat al-A’immah, p. 184.
• 9. Knower of God.
• 10. A sign of God.
• 11. Tazkirat al-A’immah, p. 184.
• 12. Actually: Shamkoi.
• 13. Al-Imamah wa at-Tabsirah min al-Hirah, p. 120; Kamal ad-Din wa Tamam an-Na’mah, pp. 286-287; Kifayat al-’Asr fi ‘l-Nass ‘ala al-A’immah Ithna-’Ashar, p. 67; Bihar Al-Anwar, vol. 51, p. 72.
• 14. Kamal ad-Din wa Tamam an-Na’mah, p. 474.
• 15. Tarikh Mawalid al-A’immah wa Wafayatihim, p. 45.
• 16. Tarikh Mawalid al-A’immah wa Wafayatihim, p. 46.
• 17. Al-Bayan fi Ahwal Sahib az-Zaman, Chapter 13, p. 129.
• 18. Hidayat al-Kubra, p. 328.
• 19. Hidayat al-Kubra, p. 328.
• 20. In the printed edition and Also, in Arabic translation, the name of Abu al-Hasan is mentioned; however, in the manuscript as well as the lithographed edition, Abu al-Husayn is mentioned.
• 21. Maqatil at-Talibiyyin, p. 453.
• 22. King of kings.
• 23. Kifayat al-Muhtadi (Selected), p. 286, under the tradition 39 (the tradition mentioned in this source differs from the above in the later portion.
• 24. Righteousness.
• 25. Hearing ear.
• 26. Hands.
• 27. الْإِحْسَان and أُذُن سَامِعَه are not found in Hidaya.
• 28. It is not found in Hidaya.
• 29. Kamal ad-Din wa Tamam an-Na’mah, p. 268.
• 30. Manaqib Al al-Abu Talib, vol. 3, p. 314.
• 31. Remnant of Allah.
• 32. Tazkirat al-A’immah, p. 184.
• 33. Kifayat al-Muhtadi (Selected), p. 286, under the tradition 39 (the tradition mentioned in this source differs from the above in the later portion.
• 34. Tafsir Furat al-Koofi, p. 193.
• 35. In the copy of Imran Ibn Bahir, it is mentioned that as if it is a doubt.
• 36. Abandoned Well.
• 37. Tafsir al-Qummi, vol. 2, p. 85.
• 38. Under the topic of ‘clear water; will be mentioned a statement which is appropriate for this place. From him. [The late author].
• 39. Secured city.
• 40. The author of Jannat al-Khulood is among the famous scholars. He was an influential and a knowledgeable personality. Shaykh Hurr al-Ameli has mentioned in ‘Amal al-’Amal that the great chief. Sayyid Muhammad Reza Husayni, accomplished scholar, contemporary tradition scholar. Among his writings is Kashf al-Ayat, which is extraordinary and his Tafsir Quran is very lengthy running into more than thirty volumes in Arabic and Persian. In this book, he compiled all the traditions along with their translations. He is a resident of Isfahan. End. This humble servant has seen some of these volumes. The fact is that in all the sayings of Ahle Bayt (‘a) ‘he is incomparable his portion was at its maximum’. [Author]
• 41. Mars.
• 42. Servant of God.
• 43. Tazkirat al-A’immah, p. 184.
• 44. Fortunate and victorious.
• 45. Originally: Rafras
• 46. Tazkirat al-A’immah, p. 184.
• 47. Tazkirat al-A’immah, p. 184.
• 48. Encompassing.
• 49. Hidayat al-Kubra, p. 328.
• 50. Bihar Al-Anwar, vol. 51, p. 61; Durre Mansoor, vol. 3, p. 31; Tawil al-Ayat Fi Fadha’il al-Itrat at-Tahira, p. 689.
• 51. Muqtadhab al-’Asr fi ‘l-Nass ‘ala al-A’immah Ithna-’Ashar, pp.12-14.
• 52. Remnant of the Prophets.
• 53. Mashariq al-Anwar al-Yaqin, p. 157.
• 54. Reciter/follower.
• 55. Obedience.
• 56. Hidayat al-Kubra, p. 328.
• 57. Kamal ad-Din wa Tamam an-Na’mah, p. 653.
• 58. Perfect.
• 59. Hidayat al-Kubra, p. 328.
• 60. Revenger.
• 61. Kamal ad-Din wa Tamam an-Na’mah, p. 432.
• 62. Al-Ghaibah, pp. 178-179.
• 63. Bihar Al-Anwar, vol. 51, p. 37.
• 64. Hidayat al-Kubra, p. 328.
• 65. Duty of Allah.
• 66. Hidayat al-Kubra, p. 328.
• 67. Shooting star.
• 68. Kamal ad-Din wa Tamam an-Na’mah, p. 325; Al-Ghaibah, p. 159; Al-Ghaibah, p. 150.
• 69. ‘Uyun Akhbar ar-Ridha’, vol. 2, p. 48.
• 70. Ghaibah Shaykh, p. 202.
• 71. Kifayat al-’Asr fi ‘l-Nass ‘ala al-A’immah Ithna-’Ashar, p. 289.
• 72. Hidayat al-Kubra, p. 328.
• 73. Al-Kafi, vol. 8, p. 287.
• 74. Veil.
• 75. Hidayat al-Kubra, p. 328.
• 76. Praised one.
• 77. Praise.
• 78. Hidayat al-Kubra, p. 328.
• 79. Gatherer.
• 80. Among the blatant mistakes of some contemporaries is attribution of Tazkirat al-A’immah to Allamah al-Majlisi, as we explained in the treatise Faize Qudsi as some students of that late scholar, especially Mir Muhammad Husayn, Friday congregation leader and grandson of Allamah, who completed many of his works has Also, not mentioned it.
  How is it possible for them to overlook this when they collected and published most of his works. A better piece of evidence is that his student, Mirza Abdullah Isfahani compiled the works of authors and did not mention it to be a work of his teacher? Moreover, contemporary scholar, Khwansari in his book entitled Raudhat al-Jannah, has stated that it was the work of Mulla Al-Baqir Ibn Mulla Muhammad Taqi Lahiji, a contemporary of Allamah al-Majlisi. [Author]
• 81. Hidayat al-Kubra, p. 358.
• 82. Kamal ad-Din wa Tamam an-Na’mah, p. 22; Raudhat ul-Wa’idhin, p. 97.
• 83. Auspicious.
• 84. Tazkirat al-A’immah, p. 184.
• 85. Monarch.
• 86. In Tazkirat al-A’immah it is mentioned on p. 184 that his name as mentioned in the ancient book of Khurana and in the Christian book it is Khusro.
• 87. One who has recognized God.
• 88. Tazkirat al-A’immah, p. 184 it is mentioned as Shamkun.
• 89. Actually, it is Suadan.
• 90. Treasurer.
• 91. This title was not found in that book.
• 92. Successor and the Righteous Successor.
• 93. Hidayat al-Kubra, p. 377; the title of Al-Khalaf as-Salih was not found in the book of Hidayat al-Kubra.
• 94. Tarikh Mawalid al-A’immah wa Wafayatihim, p. 45.
• 95. Tarikh Mawalid al-A’immah wa Wafayatihim, p. 44.
• 96. Tarikh Mawalid al-A’immah wa Wafayatihim, p. 45.
• 97. Hidayat al-Kubra, p. 366.
• 98. Bihar Al-Anwar, vol. 53, p. 9; Hidayat al-Kubra, p. 398.
• 99. Al-Ghaibah, Muhammad Ibn Ibrahim an-Nu’mani, p. 226; ‘Baqiyat Allah’ is mentioned in the text of this tradition and it seems that this is a mistake.
• 100. Meteor.
• 101. Hidayat al-Kubra, p. 362.
• 102. Kamal ad-Din wa Tamam an-Na’mah, p. 324.
• 103. Al-Ghaibah, p. 159.
• 104. Al-Ghaibah, Muhammad Ibn Ibrahim an-Nu’mani, p. 150.
• 105. Caliph of Allah.
• 106. Kashf al-Ghummah fi Ma’rifat al-A’immah (‘a), vol. 3, p. 270.
• 107. Kashf al-Ghummah fi Ma’rifat al-A’immah (‘a), vol. 3, p. 288.
• 108. Kashf al-Ghummah fi Ma’rifat al-A’immah (‘a), vol. 3, p. 288.
• 109. Successor of the pious.
• 110. Walking creature of the earth.
• 111. Hidayat al-Kubra, p. 328.
• 112. Bihar Al-Anwar, vol. 39, p. 243.
• 113. Bihar Al-Anwar, vol. 6, p. 300; also, vol. 53, p. 48; quoting from Tafsir Kashaf, Jarullah Zamakhshari, vol. 2, p. 370; Manaqib Aali Abi Talib, Ibn Shahr Ashob, (born 588 A.H.), vol. 2, p. 297; Madinat ul-Majiz, vol. 3, pp. 92-93; Al-Jami al-Ahkam al-Quran (Tafsir Qurtubi), vol. 13, pp. 235-236; Al-Nihaya fi Gharib al-Hadith, vol. 2, p. 96.
• 114. Tafsir Safi, vol. 4, p. 75.
• 115. Caller.
• 116. Hidayat al-Kubra, p. 366.
• 117. Man.
• 118. Guide.
• 119. Tazkirat al-A’immah, p. 184.
• 120. Lord of the Earth.
• 121. Tazkirat al-A’immah, p. 184.
• 122. Glad-tiding of the Almighty.
• 123. Tazkirat al-A’immah, p. 184.
• 124. Expected ruler.
• 125. Furthest Lote Tri.
• 126. Hidayat al-Kubra, p. 328.
• 127. Praise.
• 128. Path.
• 129. Hidayat al-Kubra, p. 328.
• 130. Hour.
• 131. Bihar Al-Anwar, vol. 53, p. 1.
• 132. Al-Khisal, Shaykh as-Saduq, p. 108; Tafsir Nur ath-Thaqalain, p. 526; Bihar Al-Anwar, vol. 51, p. 45.
• 133. Isbat al-Wasiyyah li ‘I-Imam Ali Ibn Abi Talib (‘a), p. 61.
• 134. Kifayat al-Muhtadi (Selected), Tradition. 2, p. 28.
• 135. Al-Kafi, vol. 1, p. 431.
• 136. The chief.
• 137. Kamal ad-Din wa Tamam an-Na’mah, p. 431.
• 138. Warner.
• 139. Tazkirat al-A’immah, p. 184.
• 140. Fugitive.
• 141. Kamal ad-Din wa Tamam an-Na’mah, p. 447.
• 142. Kamal ad-Din wa Tamam an-Na’mah, p. 447.
• 143. Master.
• 144. Tazkirat al-A’immah, p. 184.
• 145. Hidden one.
• 146. Master of the Age.
• 147. Hidayat al-Kubra, p. 364.
• 148. Hopeful.
• 149. Hidayat al-Kubra, p. 328.
• 150. Master of the house.
• 151. Native of the remote region.
• 152. Majma al-Bahrayn, vol. 2, p. 585.
• 153. Iqbal, p. 573.
• 154. Mazar, p. 486.
• 155. Al-Awalim al-Imam al-Husayn, p. 335.
• 156. Bihar Al-Anwar, vol. 98, p. 274.
• 157. Master of the Age.
• 158. Owner of the white spear.
• 159. Hidayat al-Kubra, p. 328.
• 160. Owner of the apparent kingdom.
• 161. Hidayat al-Kubra, p. 328.
• 162. Righteous.
• 163. In Hadiqat ash-Shi’a, p. 10, it is mentioned as Al-Khalaf as-Salih.
• 164. Master of the Affair.
• 165. Tazkirat al-A’immah, p. 184.
• 166. The great sesame.
• 167. Tazkirat al-A’immah, p. 184.
• 168. Clear morning.
• 169. Hidayat al-Kubra, p. 328.
• 170. Sincerity.
• 171. Hidayat al-Kubra, p. 328.
• 172. Path.
• 173. Hidayat al-Kubra, p. 328.
• 174. Beam.
• 175. Hidayat al-Kubra, p. 328.
• 176. Brilliance.
• 177. It is mentioned in the report of Ali Ibn Muhammad from Imam Ja’far as-Sadiq (‘a) that Sun is Amir al-Mu’minin (‘a) and its brilliance is interpreted to be the advent of the Qa’im. And in the report of Muhammad Ibn Abbas the Sun and its brilliance is interpreted by the Messenger of Allah (S) to be Qa’im (‘a). “And the day when it shows it” (Surah Shams 91:3) is interpreted to be the Qa’im. Refer: Tawil al-Ayat az-Zahra’, p. 778.
• 178. Avenger.
• 179. Hidayat al-Kubra, p. 328.
• 180. Exiled.
• 181. Scholar.
• 182. Tazkirat al-A’immah, p. 184.
• 183. Justice.
• 184. Hidayat al-Kubra, p. 328.
• 185. Inheritor of the house.
• 186. Hidayat al-Kubra, p. 328.
• 187. Strength.
• 188. Hidayat al-Kubra, p. 328.
• 189. Eye.
• 190. Hidayat al-Kubra, p. 328.
• 191. Time.
• 192. Tazkirat al-A’immah, p. 184.
• 193. Unseen, hidden.
• 194. Hidayat al-Kubra, p. 328.
• 195. Young man.
• 196. Unseen.
• 197. Tazkirat al-A’immah, p. 184.
• 198. Kamal ad-Din wa Tamam an-Na’mah, p. 18.
• 199. Creditor.
• 200. Rijal Ibn Dawood, p. 296.
• 201. Al-Irshad, vol. 1, p. 362.
• 202. Refuge.
• 203. Aim of those who seek him.
• 204. Extremely remote.
• 205. Hidayat al-Kubra, p. 328.
• 206. Revenge.
• 207. Refuge of the poor.
• 208. Morning.
• 209. Tawil al-Ayat az-Zahra’, p. 766.
• 210. Tawil al-Ayat az-Zahra’, p. 791.
• 211. The great Paradise.
• 212. In Tazkirat al-A’immah, it is mentioned on p. 184 that his name as mentioned in the ancient book of Khurana and in the Christian books it is Khusro.
• 213. Cyprus.
• 214. Tazkirat al-A’immah, p. 184.
• 215. Victor.
• 216. Tazkirat al-A’immah, p. 184.
• 217. Auspicious.
• 218. Tazkirat al-A’immah, p. 184.
• 219. Relief of the believers.
• 220. The great success.
• 221. Victory.
• 222. Hidayat al-Kubra, p. 328.
• 223. Tafsir al-Qummi, vol. 2, p. 366.
• 224. Jurist.
• 225. Tahzib al-Ahkam, vol. 6, pp. 75-76.
• 226. Concealed one by the command of Allah.
• 227. Muqtadhab al-’Asr fi ‘l-Nass ‘ala al-A’immah Ithna-’Ashar, p. 26.
• 228. This part was deleted from the text.
• 229. Taqoobayt.
• 230. Yasmoo.
• 231. In this text ‘Fayazmoo’ is mentioned, but in places other than this book, Qidamoo is mentioned. In Muqtadhab al-’Asr Also, it appears in the form of Qizamoo and other books it is found written in form of Qidamu. Muqtadhab al-’Asr fi ‘l-Nass ‘ala al-A’immah Ithna-’Ashar, p. 27; Al-Ghaibah, Muhammad Ibn Ibrahim an-Nu’mani, pp. 108-109; Bihar Al-Anwar, vol. 36, p. 223.
• 232. It seems that it is the explanation of Damua, but the author has omitted it, but it is present in the text of the tradition.
• 233. Simooa.
• 234. Al-Ghaibah, pp. 108-109.
• 235. The standing one.
• 236. Tazkirat al-A’immah, p. 184.
• 237. Al-Irshad, vol. 2, p. 283.
• 238. Al-Ghaibah, p. 422.
• 239. Mani al-Akhbar, p. 65.
• 240. Al-Ghaibah, p. 154.
• 241. Al-Ghaibah, p. 154.
• 242. Al-Ghaibah, Muhammad Ibn Ibrahim an-Nu’mani, p. 155.
• 243. Kamal ad-Din wa Tamam an-Na’mah, p. 378.
• 244. Ilal ash-Shara’i, vol. 1, p. 160.
• 245. Possessor.
• 246. Hidayat al-Kubra, p. 328.
• 247. Judgment Day.
• 248. Hidayat al-Kubra, p. 328.
• 249. Equity.
• 250. Hidayat al-Kubra, p. 328.
• 251. Strength.
• 252. Hidayat al-Kubra, p. 328.
• 253. Slayer of the infidels.
• 254. Pivot.
• 255. Jannat al-Aman al-Waqiyah wa Jannat al-Iman al-Waqiyah (Misbah), p. 705.
• 256. The standing one of the time.
• 257. Kamal ad-Din wa Tamam an-Na’mah, p. 444.
• 258. Guardian of the times.
• 259. One who cuts off.
• 260. Tazkirat al-A’immah, p. 184.
• 261. Remover of the covering.
• 262. Hidayat al-Kubra, p. 328.
• 263. Perfection.
• 264. Hidayat al-Kubra, p. 328.
• 265. Word of truth.
• 266. Tazkirat al-A’immah, p. 184.
• 267. Tazkirat al-A’immah, p. 184.
• 268. Lisan al-‘Arab, vol. 4, pp. 216-217.
• 269. Al-Irshad, vol. 2, p. 386.
• 270. Bihar Al-Anwar, vol. 53, pp. 90-91; Tafsir Nur ath-Thaqalain, vol. 3, p. 252.
• 271. The great standard.
• 272. Hidayat al-Kubra, p. 328.
• 273. Archaic term.
• 274. Tazkirat al-A’immah, p. 184.
• 275. Truthf al-tongue.
• 276. Tazkirat al-A’immah, p. 184.
• 277. One who scatters.
• 278. The Last Praised one.
• 279. Savior of the time.
• 280. Tazkirat al-A’immah, p. 184.
• 281. Criterion of truth.
• 282. Tazkirat al-A’immah, p. 184.
• 283. The helped one.
• 284. Tazkirat al-A’immah, p. 184.
• 285. Tafsir Furat, p. 240.
• 286. His actual name is Muhammad.
• 287. Kamal ad-Din wa Tamam an-Na’mah, p. 307.
• 288. ‘Uyun Akhbar ar-Ridha’, vol. 2, p. 247.
• 289. Amali, p. 292.
• 290. Kamal ad-Din wa Tamam an-Na’mah, p. 311.
• 291. Fariq ash-Shi’a, p. 110.
• 292. Kashf al-Ghummah fi Ma’rifat al-A’immah (‘a), vol. 3, p. 326.
• 293. Kifayat al-Muhtadi (Selected), p. 44, under the explanation of Tradition. No. 4.
• 294. Kifayat al-Muhtadi (Selected), p. 69, Tradition. No. 11.
• 295. Kamal ad-Din wa Tamam an-Na’mah, p. 379.
• 296. Kifayat al-’Asr fi ‘l-Nass ‘ala al-A’immah Ithna-’Ashar, p. 287; Raudhat ul-Wa’idhin, p. 31; Wasa’il ash-Shi’a (Dar al-Kutub), vol. 1, p. 13; Bihar Al-Anwar, vol. 36, p. 212 &, vol. 66, p. 1.
• 297. Kifayat al-Muhtadi (Selected), pp. 160-161.
• 298. Al-Kafi, vol. 1, p. 525.
• 299. ‘Uyun Akhbar ar-Ridha’, vol. 2, p. 67.
• 300. Kamal a d-Din wa Tamam an-Na’mah.
• 301. Bihar Al-Anwar, vol. 51, p. 32.
• 302. Al-Kafi, vol. 1, p. 333.
• 303. Kamal ad-Din wa Tamam an-Na’mah, p. 648.
• 304. Sharh Usool Kafi, vol. 6, p. 237.
• 305. Sharh Usool Kafi, vol. 6, p. 237.
• 306. Al-Kafi, vol. 1, p. 328.
• 307. Kamal ad-Din wa Tamam an-Na’mah, p. 381.
• 308. Al-Ghaibah, p. 202.
• 309. Kashf al-Ghummah fi Ma’rifat al-A’immah (‘a), vol. 2, p. 202, Ilal ash-Shara’i, vol. 1, p. 245; Kifayat al-’Asr fi ‘l-Nass ‘ala al-A’immah Ithna-’Ashar, p. 288-289.
• 310. Al-Kafi, vol. 1, p. 333.
• 311. Kamal ad-Din wa Tamam an-Na’mah, p. 370.
• 312. Kamal ad-Din wa Tamam an-Na’mah, p. 333.
• 313. Kamal ad-Din wa Tamam an-Na’mah, p. 333.
• 314. Kamal ad-Din wa Tamam an-Na’mah, p. 378.
• 315. Kifayat al-’Asr fi ‘l-Nass ‘ala al-A’immah Ithna-’Ashar, p. 281.
• 316. Kamal ad-Din wa Tamam an-Na’mah, p. 482.
• 317. Kamal ad-Din wa Tamam an-Na’mah, p. 483.
• 318. Kamal ad-Din wa Tamam an-Na’mah, p. 307.
• 319. Bihar Al-Anwar, vol. 26, p. 309.
• 320. Kamal ad-Din wa Tamam an-Na’mah, p. 474.
• 321. Kamal ad-Din wa Tamam an-Na’mah, p. 307.
• 322. Hope of the patient.
• 323. Hidayat al-Kubra, p. 328.
• 324. Revenger.
• 325. Hidayat al-Kubra, p. 328.
• 326. Muqtadhab al-’Asr fi ‘l-Nass ‘ala al-A’immah Ithna-’Ashar, p. 38.
• 327. Ilal ash-Shara’i, vol. 2, p. 580.
• 328. Al-Kafi, vol. 8, p. 233.
• 329. Kamal ad-Din wa Tamam an-Na’mah, p. 384.
• 330. Kamal ad-Din wa Tamam an-Na’mah, p. 35.
• 331. Al-Ghaibah, p. 471.
• 332. Al-Irshad, vol. 2, p. 383.
• 333. Iqdud Durar fi Akhbar al-Imam al-Muntadhar, p. 40.
• 334. Iqdud Durar fi Akhbar al-Imam al-Muntadhar, p. 40.
• 335. Iqdud Durar fi Akhbar al-Imam al-Muntadhar, pp. 40-41.
• 336. Al-Ghaibah, Shaykh At-Tusi, p. 454.
• 337. Al-Ghaibah, Shaykh At-Tusi, p. 223 has quoted from the late Kulaini but this tradition is not found in Al-Kafi.
• 338. Kamal ad-Din wa Tamam an-Na’mah, p. 378.
• 339. Kamal ad-Din wa Tamam an-Na’mah, p. 326.
• 340. Al-Ghaibah, Shaykh At-Tusi, p. 158.
• 341. Ghaibah an-Nu’mani, p. 176.
• 342. Kamal ad-Din wa Tamam an-Na’mah, p. 668.
• 343. Ghaibah an-Nu’mani, p. 175.
• 344. Knower of the non-evident.
• 345. Hidayat al-Kubra, p. 328 (In Hidayat al-Kubra it is mentioned as ‘Al-Muhit bema lam Yalan’ and in Dala’il al-Imamah, p. 502 it is mentioned as ‘Al-Mujhbir bemalal Yalam’.)
• 346. Hidayat al-Kubra, p. 328.
• 347. The promised one.
• 348. Hidayat al-Kubra, p. 328.
• 349. Al-Ghaibah, Shaykh At-Tusi, p. 176.
• 350. Al-Ghaibah, Shaykh At-Tusi, p. 176.
• 351. Ghaibah an-Nu’mani, p. 239.
• 352. Exposer of scandals.
• 353. Knower of secrets.
• 354. Hidayat al-Kubra, p. 328.
• 355. Hidayat al-Kubra, p. 328.
• 356. Ghaibah an-Nu’mani, p. 239.
• 357. Apparently, the word of ‘him’ is extra. Refer to footnote 4.
• 358. Full of signs.
• 359. Hidayat al-Kubra, p. 328.
• 360. One who does good.
• 361. Bounty giver.
• 362. Pre-eminent.
• 363. Hidayat al-Kubra, p. 328.
• 364. Iqbal al-’Amal, vol. 2, pp. 334-336.
• 365. Apparently Sahifah.
• 366. Iqbal al-’Amal, vol. 2, p. 338.
• 367. Iqbal al-’Amal, vol. 2, pp. 338-339.
• 368. Iqbal al-’Amal, vol. 2, p. 339.
• 369. Munificent.
• 370. This title was not found in the book of Hidayat al-Kubra.
• 371. Wronged one.
• 372. Bihar Al-Anwar, vol. 51, p. 37.
• 373. Ghaibah an-Nu’mani, p. 307.
• 374. Controller.
• 375. One who is commanded.
• 376. This title was not found in the book of Hidayat al-Kubra.
• 377. Ghaibah an-Nu’mani, p. 275.
• 378. Misbah al-Motahajjid, p. 328.
• 379. Bihar Al-Anwar, vol. 87, p. 32.
• 380. Great savior.
• 381. Hidayat al-Kubra, p. 328 (In Hidayat al-Kubra, ‘Al-Faraj al-Azam’ is mentioned).
• 382. Isbat al-Wasiyyah, p. 267.
• 383. Hidayat al-Kubra, p. 364.
• 384. Tafsir al-Qummi, vol. 2, p. 129.
• 385. Tawil al-Ayat, p. 399.
• 386. Tawil al-Ayat, p. 399.
• 387. Hidayat al-Kubra, p. 328.
• 388. Tafsir Al-Ayyashi, vol. 2, p. 281.
• 389. Tafsir al-Qummi, p. 77.
• 390. Tafsir al-Qummi, vol. 2, p. 277.
• 391. Ghaibah an-Nu’mani, p. 187.
• 392. Al-Mahajjah fima Nazala min Al-Hujjah, p. 238.
• 393. Isbat al-Wasiyyah al-Imam Ali Ibn Abi Talib (‘a), p. 269.
• 394. Hidayat al-Kubra, p. 376.
• 395. Muqtadhab al-’Asr fi ‘l-Nass ‘ala al-A’immah Ithna-’Ashar, p. 7.
• 396. Misbah al-Motahajjid, p. 775.
• 397. Du’a Iftitah.
• 398. Tafsir Furat al-Koofi, p. 563.
• 399. Tafsir al-Qummi, vol. 2, p. 425.
• 400. Or ordered His Eminence that we should be patient; there are both possibilities. [Author].
• 401. Self.
• 402. Hidayat al-Kubra, p. 328.
• 403. Effulgence of the Progeny of Muhammad (S).
• 404. Ghayat al-Maram, vol. 3, p. 264.
• 405. Effulgence of the pious.
• 406. Star.
• 407. Sacred Periphery.
• 408. This title was not found in Hidayat al-Kubra.
• 409. Hidayat al-Kubra, p. 328.
• 410. Al-Amali, Shaykh as-Saduq, p. 641.
• 411. Kifayat al-’Asr fi ‘l-Nass ‘ala al-A’immah Ithna-’Ashar, p. 266.
• 412. Kamal ad-Din wa Tamam an-Na’mah, p. 268; ‘Uyun Akhbar ar-Ridha’, vol. 2, p. 65; Khara’ij wa al-Jaraih, vol. 2, p. 551; Qasas al-Ambiya, p. 36.
• 413. In Hidaya ‘Barqu’ is mentioned; Hidayat al-Kubra, p. 404.
• 414. Hidayat al-Kubra, p. 328.
• 415. Rauz al-Jenan wa Rooh al-Jenan fi Tafsiril Quran, vol. 3, p. 368.
• 416. Ghaibah an-Nu’mani, p. 238.
• 417. Bihar Al-Anwar, vol. 52, p. 390.
• 418. Ghaibah an-Nu’mani, p. 243.
• 419. Ghaibah an-Nu’mani, p. 270.
• 420. Al-Kafi, vol. 8, p. 224.
• 421. Mani al-Akhbar, p. 63.
• 422. Ilal ash-Shara’i, vol. 1, p. 161.
• 423. Bihar Al-Anwar, vol. 37, p. 293.
• 424. Hidayat al-Kubra, p. 328.
• 425. Al-Amali, p. 300.
• 426. It is a mistake; it should be written after Yade Basetah. [Late author].
• 427. Hidayat al-Kubra, p. 328.
• 428. Muqtadhab al-’Asr fi ‘l-Nass ‘ala al-A’immah Ithna-’Ashar, pp. 39-40.
• 429. Ghaibah Shaykh At-Tusi, p. 477.
• 430. Nahj Al-Balagha, Sermon 166. Online at:
  https://www.al-islam.org/nahjul-balagha-part-1-sermons/sermon-166-young-...
• 431. ‘‘Uyun Akhbar ar-Ridha’, vol. 2, p. 48.
• 432. ‘Uyun Akhbar ar-Ridha’, vol. 1, p. 91 and also, refer to Mani al-Akhbar, p. 52.
• 433. ‘Uyun Akhbar ar-Ridha’, vol. 2, p. 48.