Chapter 6 : The Rays of Hope
 

In the previous discussions, we became acquainted with some of the h?adi-ths concerning the global state of affairs prior to the advent of the Ima-m of the Age (‘a). Although these h?adi-ths mention confusions and problems to such an extent that they might discourage people, there are other h?adi-ths that point out bright aspects and rays of hope for the Shi-‘ah, the faithful and the committed people.

Some of these h?adi-ths concern the believers of whom the earth will never be empty and who will be also present during these pressing circumstances all over the world prior to the advent of al-Mahdi- (‘atfs).

A number of h?adi-ths point out the role of the ‘ulama-’ and Islamic scholars during the period of occultation, and present them as catalysts of change in the society in every epoch as well as the protectors of religion. Some statements of the Infallibles (‘a) mention the special role of the city of Qum prior to the advent of the Ima-m of the Time (‘atfs) while a number of h?adi-ths also indicate the active role of Iranians before and after the advent of the Ima-m (‘atfs).

The True Believers

Sometimes, we come across some h?adi-ths in answer to those who imagine that a time will come when society will be devoid of the presence of faithful human beings. The Ima-m (‘a) has dismissed this notion, mentioning the existence of believers in every epoch.

Zayd az-Zurra-d said: I told Ima-m as.-S.a-diq (‘a): “I am afraid that we would not be among the faithful.” He (‘a) asked: “Why do you think so?” I answered: “It is because there is none among us who prefers his brother over the dirham and dinar. On the contrary, I observe that we prefer the dirham and dinar over our brothers in faith which the wila-yah [guardianship] of the Commander of the Faithful (‘a) have brought us together. Ima-m as.-S.a-diq (‘a) said: “It is not as you say; you are the people of faith though your faith will not be perfected until the time when the Qa-’im of Muh?ammad’s Progeny (‘atfs) rises up. At that time, God will perfect your wisdom and you will become perfect believers.

I swear to God in Whose hand is my life! There are people throughout the world in whose sight the entire world would not be equal to the wing of a gnat.”[134]

The Role of the Shi-‘ah ‘Ulama-’ and Scholars

Every time the veils of darkness and ignorance cast their shadows on human society, it was the ‘ulama-’ and religious scholars who used to perform their obligation very well of wiping away ignorance and foolishness from thinking and eliminating corruption and decadence from the people. It can be understood from the h?adi-ths that the ‘ulama-’ will also adequately play this role at the end of time.

Ima-m al-Ha-di- (‘a) said: “If there would be no ‘ulama-’ during the period of occultation [ghaybah] of the Qa-’im of Muh?ammad’s Progeny (‘a) who would guide and draw the people toward him, defend the religion through divine proofs, and save the weak Shi-‘ah from the guiles of Satan and his legions as well as from the mischief of the Na-s.ibi-s (the enemies of the Ahl al-Bayt (‘a)), no one would be left clinging to the religion of God and everyone will become apostates [murtaddi-n].

Yet, they will assume the responsibility of leading the hearts of the weak Shi-‘ah to the utmost decree and keep on it just as the captain of the ship controls the rudder and control of the ship. Therefore, they are the people of the highest station in the sight of God.”[135]

Regarding the revival of religion in every century the Messenger of Allah (s.) said: “Verily, Allah, the Exalted, will send for this ummah a person who will revive [yujaddid] the religion at the beginning of every century.”[136]

These two h?adi-ths and others similar to them explicitly point out the role of the ‘ulama-’ during the period of the occultation in thwarting the plots of the mischief-mongers as well as in reviving the spirit of religion.

Of course, proving this point during our time does not necessitate much proof and evidence, for the role of H?ad?rat Ima-m Khomeini- (r) in exterminating the nefarious designs of the enemies, which had threatened the foundations of religion in the contemporary world, is proverbial to all.

Undoubtedly, the dignity that Islam has acquired in this age is through the blessings of the Islamic Revolution of Iran and its Founder, H?ad?rat Ima-m Khomeini- (r).

The Role of the City of Qum at the End of Time

At the time when human society will move toward degeneration and decadence, a ray of hope will be made manifest and there will be a group of people who will serve as the standard-bearers of light in the heart of all this darkness. The city of Qum at the end of time will assume this pivotal role.

There are many h?adi-ths that express words of appreciation for this holy city and its upright people whose existence has emanated from the pure fountain of the school of the Ahl al-Bayt (‘a) and who have shouldered the mission of conveying the divine message. The Infallible Ima-ms (‘a) have made various statements regarding Qum and its role in the cultural movement during the period of occultation [ghaybah] of the Ima-m of the Time (‘atfs). We shall mention some of them below.

Qum as the Sanctuary of the Ahl al-Bayt (‘a)

It can be deduced from some h?adi-ths that Qum and its inhabitants are the keys and models of Shi‘ism and wila-yah [guardianship]. Thus, they will label as “Qummi-” anyone they would like to introduce as a lover and enthusiast of the Ahl al-Bayt (‘a).

A group of people came to Ima-m as.-S.a-diq (‘a) and said to him: “We are among the people of Rey.”[137] He (‘a) said: “Hail to our brothers from among the people of Qum!” They repeated several times: “We have come from Rey.” And he (‘a) also repeated his statement. Then, he (‘a) said: “God has a sanctuary which is in Mecca. There is also a sanctuary for the Messenger of Allah and it is in Medina. Ku-fah is the sanctuary of the Commander of the Faithful (‘a) while our (Ahl al-Bayt’s) sanctuary is the city of Qum and a daughter from my progeny with the name of Fa-t?imah will soon be buried there. Anyone who would sincerely pay homage [ziya-rah] to her, paradise would be incumbent upon him.”

The narrator said: “Ima-m as.-S.a-diq (‘a) made this statement at the time when Ima-m Mu-sa- al-Ka-z.im[138] (‘a) was not yet born.”[139] S.afwa-n narrated: One day I was with Abu-’l-H?asan—Ima-m al-Ka-z.im (‘a)—and he (‘a) talked about the people of Qum and their love and enthusiasm for H?ad?rat Mahdi- (‘atfs). The Seventh Ima-m (‘a) said:

“May God have mercy on them and be pleased with them.” Then he (‘a) continued: “Heaven has eight doors one of which is for the people of Qum. From among the cities and countries, they are among our excellent and chosen Shi-‘ah. God has blended our wila-yah [guardianship] and friendship with their disposition and essence.”[140]

It can be inferred from these h?adi-ths that the Infallible Ima-ms (‘a) have regarded the city of Qum as a base of the lovers of the Ahl al-Bayt (‘a) and H?ad?rat al-Mahdi- (‘atfs). Perhaps, the door of heaven apportioned for the city of Qum is the door for the strugglers [ba-b al-muja-hidi-n] or the door of the excellent ones [ba-b al-akhya-r] especially when in the h?adi-ths the inhabitants of Qum have also been described as excellent Shi-‘ah.

The City of Qum as a Proof for Others

In every epoch, God chooses some persons as proofs for others, and since they are treading the path of God, they struggle in exalting the word of Allah [kalimatulla-h].[141] God will assist them and keep the mischief of enemies away from them. During the period of occultation [ghaybah] of the Ima-m of the Age (‘atfs), Qum and its people would be the proofs for other people.

Ima-m as.-S.a-diq (‘a) said: “Difficulties and problems will be kept away from Qum and its people and a time will come when Qum and its people would be the proofs for all people. This will be so during the period of occultation [ghaybah] of our Qa-’im till his advent, and if it were not so, the earth would swallow its inhabitants.

Verily, the angels will keep difficulties away from Qum and its people, and no tyrant will ever target Qum; otherwise, God will break his back and afflict him with pain, calamity or enmity. God will let tyrants forget the name of Qum and its people just as they have forgotten God.”[142]

The Center for the Diffusion of Islamic Culture

Another point worthy of note in the h?adi-ths is that the city of Qum during the period of occultation [ghaybah] will serve as a center for the conveyance of the message of Islam to the downtrodden of the world, and its ‘ulama-’ and religious scholars will be a proof for the people of the world.

In this regard, Ima-m as.-S.a-diq (‘a) said: “The city of Ku-fah will soon be void of believers, and knowledge and learning will depart from there and like a snake coiled up in a corner, it will be restricted to and emerge from a city named “Qum”, which will become the center of knowledge and virtue as well as the repository of learning and perfection so much so that no (intellectually) downtrodden person—including the secluded women—would ever be left on the surface of the earth without being aware of religion. And that time will be near the time of the advent of our Qa-’im.

“God will appoint Qum and its people as his (al-Mahdi-’s) vicegerents and if it were not so, the earth will swallow its inhabitants and no proof will remain on earth. Therefore, from the city of Qum knowledge and learning will spread to the east and west, and the proof for the people of the world will be completed such that no person will be left unaware of religion and knowledge. At that time, H?ad?rat Qa-’im (‘atfs) will appear and through him divine wrath will descend upon the infidels. It is because God will not take vengeance from His servants unless the proofs were completed on them.”[143]

It is reported in another h?adi-th: “Had it not been for the people of Qum, religion would have vanished.”[144]

The Confirmation of the Way of Thinking in Qum

It can be understood from some h?adi-ths that the Infallible Ima-ms (‘a) had approved of the method of the ‘ulama-’ of Qum. In this regard, Ima-m as.-S.a-diq (‘a) said: “There is an angel above Qum, who is spreading his two wings over it, and no tyrant will ever target Qum; otherwise, God would melt him like salt in water.”

Then, he (‘a) pointed to ‘I-sa- ibn ‘Abdulla-h Qummi- and said: “God’s benediction be upon Qum! The Lord of the universe will fill their land with rain and send His blessings upon them while transforming their sins into good deeds. They are the people of bowing [ruku-‘], prostration [suju-d], standing [qiya-m], and sitting [qu‘u-d] in prayer just as they are jurists, scholars and people of comprehension [ahl-e dark]. They are the people of insight, revelation and perspicacity in the worship of the excellent servants of God.”[145]

Similarly, in reply to a person who said, “I want to ask something from you, which has not been asked by anyone before me and will never be asked by anyone after me,” the same Ima-m (‘a) said: “Perhaps, you want to ask about h.ashr and nashr.”

He said: “By the One Who appointed Muh?ammad as the giver of glad tidings and as the warner, yes.” He (‘a) said: “The hashr of all people is toward the Bayt al-Muqaddas (in Jerusalem) except that of a mausoleum in a mountainous land to be called “Qum” and divine teachings will be part of their features.”

While half-standing, the man asked: “O son of the Messenger of Allah! Does it pertain to the people of Qum?” The Ima-m (‘a) replied: “Yes, it pertains to them and anyone who shares their conviction and words.”[146] The Companions of Ima-m al-Mahdi- (‘atfs)

The point worthy of note is that the h?adi-ths talk about the people of Qum, the companions of the Mahdi- (‘atfs) and those who will rise up to claim the right of the Ahl al-Bayt (‘a).

‘Affa-n al-Bas.ri- said: Ima-m as.-S.a-diq (‘a) said to me: “Do you know why Qum is named “Qum”?” I replied: “God, His Messenger and you know better.” He said: “It is named Qum as such because its inhabitants will rally behind the Qa-’im of Muh?ammad’s Progeny (‘atfs) and rise up along with him (‘atfs). Along this line, they will show their perseverance and assist him (‘atfs).”[147]

In another h?adi-th, the S.a-diq (Truthful) of Muh?ammad’s Progeny (Ima-m Ja‘far as.-S.a-diq) (‘a) said in this regard: “The soil of Qum is holy and its inhabitants are from us and we from them. No tyrant will have any bad intention toward it; otherwise, his punishment would quickly follow [in the hereafter]. Of course, this will be the case as long as they do not betray their brothers, for if they did so, God will let the mischievous tyrants dominate them. The people of Qum, however, are the companions of our Qa-’im and campaigners for our truthfulness.”

Then, the Ima-m raised his head toward the sky and prayed, thus: “O God! Protect them from any sedition [fitnah] and save them from any type of perdition.”[148]

Iran as the Country of the Ima-m of the Time (‘atfs)

A h?adi-th about the city of Qum, which elucidates the role of the Iranians before and after the advent of the Promised Mahdi- (‘a), was quoted. A closer examination, however, of the statements of the Infallibles (‘a) will show that they (‘a) have paid particular attention to Iran and its people, and on various occasions, they have made mention of their role in supporting religion and preparing the ground for the advent of al-Mahdi- (‘atfs).

At this point, it will suffice to cite some h?adi-ths, extolling the Iranians and those paving the ground for the advent:

Commendation for the Iranians

‘Abdulla-h ibn ‘Abba-s said: The Persians were mentioned in the presence of the Prophet (s.). He (s.) said: “The people of Persia—the Iranians—are a group from us, the Ahl al-Bayt.”[149] When the Mawa-li- or the A‘a-jam[150] were mentioned in the presence of the Prophet (s.), the Holy Messenger (s.) said: “I swear to God that I have more trust in them than you.”[151]

‘Abdulla-h ibn ‘Abba-s said: “At the time when they would hoist the black banners toward you, you have to give honor to the Persians because your government is with them.”[152]

One day Ash‘ath said to ‘Ali- (‘a) in protest: “O Commander of the Faithful! Why have these A‘a-jam who have come around you overtaken us?” He (‘a) got angry and said in reply: “Who will excuse me in facing you useless corpulent people each of whom is like a donkey wallowing in his bed, and on account of fame and pride, is turning away from the community? Are you commanding me to cast them away? I will never cast them away to become one of the ignorant.[153] By God Who split the seed and created the creatures! They will stand up to fight against you in order to return you to the fold of religion just as you drew the sword in bringing Islam to them.”[154]

Those Who are Paving the Ground for the Advent of Ima-m al-Mahdi- (‘atfs)

The main part of the h?adi-ths regarding the events prior to the advent and the companions of H?ad?rat al-Mahdi- (‘a) is related to Iran and the Iranians, whom have been referred to in various terms such as Persians, ‘ajam/a‘a-jam, the people of Khura-sa-n, the people of Qum, the people of T.a-leqa-n, the people of Rey, etc. By studying the collection of these h?adi-ths, we will arrive at the conclusion that prior to the advent of the Ima-m of the Time (‘atfs), a religious system and defender of the Infallible Ima-ms (‘a) will be established in Iran, which would be acceptable to the Ima-m of the Time (‘atfs), and that the people of Iran will have a key role in his (‘atfs) uprising, which we will deal with in the section on the uprising. It would suffice here to mention some h?adi-ths:

The Messenger of Allah (s.) said: “A people from the east will stage an uprising and pave the ground for the uprising of H?ad?rat al-Mahdi- (‘a).”[155] He (s.) also said: “The black banners will come from (the people of) the east whose hearts are like pieces of iron (in firmness). Then, anyone who becomes informed of their movement will go to them and pay allegiance to them even to the extent of traveling over ice if it is necessary.”[156]

Ima-m al-Ba-qir (‘a) said: “It is as if I can see a community [qawm] that will stage an uprising in the east and demand rights but rights will not be given to them. They will seek again but again it will not be granted to them. In such a state of affairs, swords will be unsheathed and put on the shoulder. At that time, the enemy will accept their demands, but they will not accept it. They will stage an uprising and will not give the right to anyone except to its owner of the affair (rightful owner). Their killed ones are martyrs. If I knew them, I would have prepared myself for the owner of this affair.”[157]

Ima-m al-Ba-qir (‘a) said: “The companions of H?ad?rat Qa-’im (‘atfs) are three-hundred and thirteen, and they are from the progeny of ‘ajam (non-Arabs).”[158]

Although ‘ajam is said to be the non-Arabs, the Iranians are certainly included and keeping the other h?adi-ths in view, there will be the presence of a large number of Iranians among the special forces of H?ad?rat al-Mahdi- (‘atfs). The Messenger of Allah (s.) said: “Soon after you, there will be a community [qawm] at whose feet the world will be gathered—they will traverse the world—and the doors of the world will be opened for them, the men and women of Persia will serve them. The earth will be rolled under their steps in such a manner that anyone of them could cover the distance from east to west within an hour. They will sell neither themselves to the world nor its inhabitants. The world is also not their delight and portion.”[159]

The Commander of the Faithful (‘a) said: “Blessed is T.a-leqa-n! It is because God has treasures there which are neither gold nor silver. Instead, they are men of faith who have really recognized God and they will be the companions of the Mahdi- (Guided One) of Muh?ammad’s Progeny (‘atfs) at the end of time.”[160]

The Messenger of Allah (s.) also said regarding Khura-sa-n: “There are treasures in Khura-sa-n but they are not gold and silver. Instead, they are men whom God and His Messenger love.”[161]

[1] Najmuddi-n T.abasi-, Chashmanda-zi- beh H.uku-mat-e Mahdi-, 2nd ed., 4th printing (Qum: Busta-n-e Kita-b-e Qum, Summer 1382 AHS (2003), 224 pages.

[2] Also known as Susa, Shu-sh is an ancient town located in the Iranian western province of Khu-zesta-n and famous for being the site of the Tomb of Daniel. It was once occupied by the Iraqi forces during the 8-year Iraqi imposed war on Iran (1980-88). [Trans.]

[3] The abbreviation, “‘atfs” stands for the Arabic invocative phrase, ‘ajjalalla-hu ta‘a-la- farajah ash-shari-f [may Allah, the Exalted, expedite his glorious advent], which is invoked after mentioning the name of Ima-m al-Mahdi- (‘atfs).

[4] H?ad?rat: The Arabic word H?ad?rat is used as a respectful form of address. [Trans.]

[5] H?ija-z: the region in Western Arabia that includes T?a-’if, Mecca and Medina.

[6] The abbreviation, “s?”, stands for the Arabic invocative phrase, s?allalla-hu ‘alayhi wa a-lihi wa sallam [may God’s salutation and peace be upon him and his progeny], which is used after the name of the Holy Prophet Muh?ammad (s?). [Trans.]

[7] The abbreviation, “r” stands for the Arabic invocative phrase, rah?matulla-h ‘alayhi, rah?matulla-h ‘alayha-, or rah?matulla-h ‘alayhim [may peace be upon him/her/them], which is used after the names of pious people. [Trans.]

[8] Ahl al-Bayt: according to authentic h?adi-ths recorded in both the Sunni and Shi-‘ah sources, the term Ahl al-Bayt, and interchangeably It?rah and A-l, is a blessed Qur’anic appellation that belongs exclusively to the Prophet, ‘Ali-, Fa-t?imah, H?asan, and H?usayn (‘a). The members of this Family of five, with the Prophet Muhammad (s?) at its head, were the ones alive at the time the Qur’anic verses regarding their virtue were being revealed to the Prophet (s?). However, nine other Imams from the descendants of Ima-m al-H?usayn (‘a) are also in this chosen Family, the final one being Ima-m al-Mahdi- (‘a). For further information, visit: http://www./faq. [Trans.]

[9] By tawa-tur is meant the multiplicity of the sources of a certain report that leads to certitude in the listener that the report is indeed true. A mutawa-tir h?adi-th is one which has been reported by so many different chains of transmission that such a number of narrators in every generation would normally not be able to agree on fabricating a tradition without the fact of its fabrication becoming known. [Trans.]

[10] With the cooperation of some seminary scholars, I wrote the said book in five volumes and was published by the Islamic Sciences Foundation of Qum in 1411 AH. In the near future, we will review it, God willing.

[11] For further information on the concepts of guardianship [wila-yah] and the guardian [wali-/wa-la-], see Murtad?a- Mut?ahhari-, Wila-yah: The Station of the Master, trans. Yah?ya- Cooper (Tehran: World Organization for Islamic Services, 1982); Master and Mastership, http://www./mastership. [Trans.]

[12] Ibn Abi- Shaybah, Mus.annif, vol. 15, p. 89; Kanz al-‘Umma-l, vol. 14, p. 584.

[13] Ibn Kanz al-‘Umma-l, vol. 14, p. 584; Ih.qa-q al-H.aqq, vol. 13, p. 317.

[14] Ima-m Muh?ammad al-Ba-qir: the fifth Ima-m from the Holy Prophet’s Progeny. He was born in 57 AH/675 CE and spent most of his life in Medina, until his martydom there in 114 AH/732 CE. See Ba-qir Shari-f al-Qarashi, The Life of Ima-m Mohammed al-Ba-qir, trans. Ja-sim al-Rasheed (Qum: Ansariyan Publications, 1999). [Trans.]

[15] Qa-’im: one of the honorific titles of Ima-m al-Mahdi- (‘a), which literally means “the one who rises or stands up”. [Trans.]

[16] Shajari-, Ama-li-, vol. 2, p. 156. See also Nu‘ma-ni-, Ghaybah, p. 253; T.u-si-, Ghaybah, p. 274; A‘la-m al-Wara-, p. 428; Mukhtas.ar Bas.a-’ir ad-Daraja-t, p. 212; Ithba-t al-Huda-h, vol. 3, p. 540; H.ilyah al-Abra-r, vol. 3, p. 626; Bih.a-r al-Anwa-r, vol. 52, p. 23; Bisha-rah al-Isla-m, p. 82; ‘Aqd ad-Durar, p. 64; Al-Qawl al-Mukhtas.ar, p. 26; Muttaqi- Hindi-, Burha-n, p. 74; Safa-ri-ni-, Lawa-’ih., vol. 3, p. 8.

[17] Ibn T.a-wu-s, Mala-h.im, p. 77.

[18] ‘Aqd ad-Durar, p. 333.

[19] Ummah: the entire Islamic community without territorial or ethnic distinction. [Trans.]

[20] H.a-kim, Mustadrak, vol. 4, p. 465; ‘Aqd ad-Durar, p. 43; Ih.qa-q al-H.aqq, vol. 19, p. 664.

[21] Al-Mu‘jam al-Kabi-r, vol. 22, p. 375; Al-Isti-‘a-b, vol. 1, p. 221; Firdaws al-Akhba-r, vol. 5, p. 456; Kashf al-Ghumah, vol. 3, p. 264; Ithba-t al-Huda-h, vol. 3, p. 596.

[22] Shajri-, Ama-li-, vol. 2, p. 228.

[23] Al-Ka-fi-, vol. 8, p. 69; Bih.a-r al-Anwa-r, vol. 52, p. 265.

[24] Ah?mad ibn H.anbal, Musnad, vol. 2, pp. 326, 355, 448.

[25] Ibn T.a-wu-s, Mala-h.im, p. 60.

[26] Ja‘far ibn Muh?ammad (‘a) entitled, as?-S?a-diq [The Truthful],” is the sixth Ima-m from the Prophet’s Progeny (83-148 AH). Many Sunni- and Shi-‘ah ‘ulama- and scholars attended his classes and seminars. Narrators of tradition have quoted the number of Ima-m as?-S?a-diq’s students as four thousand. The socio-economic conditions of his time necessitated that great efforts be made by His Holiness in the areas of expanding authentic and original Islamic teachings and in the training and education of faithful students. For this reason the books of tradition and other books quote and cite more traditions from Ima-m Ja‘far as?-S?adiq than from any other of the infallible Ima-ms. See Shaykh Moh?ammed al-H?usayn al-Muz?affar, Ima-m Al-S?a-diq, trans. Ja-sim al-Rasheed (Qum: Ansariyan Publications, 1998). [Trans.]

[27] Kama-luddi-n, vol. 2, p. 348.

[28] As-Sajja-d: It refers to ‘Ali- ibn al-H?usayn, the fourth Ima-m from the Holy Prophet’s Progeny, who is likewise known as Zayn al-‘A-bidi-n [Chief of the Worshippers] (658-712 CE). The son of Ima-m H?usayn by the daughter of Yazdgird, the last Sassanid king of Iran, he was not able to carry arms at Karbala- because of illness, and thus he was saved the fate of his three brothers. For most of his life he lived in seclusion in Medina, having contact with only a few select followers. His piety—which is reflected in his prayers whose compilation is known as S?ah?i-fah as-Sajja-diyyah—is proverbial. He is buried in the Baqi-‘ cemetery in Medina. [Trans.]

[29] Su-rah al-Jinn 72:24. In this volume, the translation of Qur’anic passages is adapted from Sayyid ‘Ali- Quli- Qara-’i-, The Qur’an with a Phrase-by-Phrase English Translation (London: Islamic College for Advanced Studies Press, 2004). [Trans.]

[30] Al-Ka-fi-, vol. 1, p. 431; Nu-r ath-Thaqalayn, vol. 5, p. 441; Ih.qa-q al-H.aqq, vol. 13, p. 329; Yana-bi-‘ al-Mawaddah, p. 429; Al-Muh.ajjah, p. 132.

[31] Thawa-b al-A‘ma-l, p. 301; Ja-mi‘ al-Akhba-r, p. 129; Bih.a-r al-Anwa-r, vol. 52, p. 190.

[32] Tafsi-r Fura-t, p. 44.

[33] Bih.a-r al-Anwa-r, vol. 2, p. 190.

[34] Thawa-b al-A‘ma-l, p. 301; Ja-mi‘ al-Akhba-r, p. 129; Bih.a-r al-Anwa-r, vol. 52, p. 190.

[35] Wahha-bi-: follower of Muh?ammad ibn ‘Abdul-Wahha-b, the founder of the Wahha-bi- sect. For information on Wahhabism, see A-yatulla-h Ja‘far S?ubh?a-ni-, Wahhabism (Tehran: Naba’ Organization, 1996); http://www./wahhabism. [Trans.]

[36] It refers to the Sa‘u-di massacre, in the 1987 H.ajj, of hundreds of mostly Iranian pilgrims in Mecca at the order of America under the pretext that “The Iranians wanted to take out the Black Stone of the Ka‘bah and bring it to Qum!” as parroted by the Wahhabi- ‘ulama-’ throughout the Muslim world. [Trans.]

[37] Ibn T.a-wu-s, Mala-h.im, p. 144.

[38] Ah?mad ibn H.anbal, Musnad, vol. 2, p. 390.

[39] Bih.a-r al-Anwa-r, vol. 52, p. 380; vol. 36, p. 335.

[40] Shajari-, Ama-li-, vol. 2, p. 271.

[41] Akhba-r Is.baha-n, vol. 1, p. 274; Firdaws al-Akhba-r, vol.4, p. 5; Ad-Durr al-Manthu-r, vol. 6, p. 50; Jam‘ al-Jawa-mi‘, vol. 1, p. 845; Kanz al-‘Umma-l, vol. 14, p. 240.

[42] See Tafsi-r Qummi-, vol. 2, p. 340; Kama-luddi-n, vol. 2, p. 465; Tafsi-r S.a-fi-, vol. 5, p. 99; Nu-r ath-Thaqalayn, vol. 5, p. 175; Ithba-t al-Huda-h, vol. 3, p. 553; Kashf al-Ghumah, vol. 3, p. 280; Sha-fi‘i-, Al-Baya-n, p. 528; As.-S.awa-‘iq al-Muh.riqah, p. 162. For information on the terms, yawm az.-z.uhu-r, yawm al-karrah and yawm al-qiya-mah, see Tafsi-r al-Mi-za-n, vol. 2, p. 108.

[43] ‘Iqd ad-Darar, p. 333; H.a-kim, Mustadrak, vol. 4, p. 495.

[44] Al-Mu‘jam al-Kabi-r, vol. 9, p. 119; Firdaws al-Akhba-r, vol. 5, p. 91; Majma‘ az-Zawa-’id, vol. 7, p. 217.

[45] Ibn T.a-wu-s, Mala-h.im, p. 101.

[46] Kama-luddi-n, vol. 1, p. 331.

[47] Mukhtas.ar Ithba-t ar-Raj‘ah, p. 216; Ithba-t al-Huda-h, vol. 3, p. 570; Mustadrak al-Wasa-’il, vol. 12, p. 335.

[48] Firdaws al-Akhba-r, vol. 5, p. 226; Kanz al-‘Umma-l, vol. 14, p. 249.

[49] (a) Al-Ka-fi-, vol. 8, p. 39; Bih.a-r al-Anwa-r, vol. 52, p. 257; Bisha-rah al-Isla-m, p. 133.

(b) Al-Ka-fi-, vol. 8, p. 38; Bih.a-r al-Anwa-r, vol. 52, p. 257.

(c) Bisha-rah al-Isla-m, p. 76; Ilza-m an-Na-s.ib, p. 121.

(d) Al-Ka-fi-, vol. 8, p. 38; Bih.a-r al-Anwa-r, vol. 52, p. 457.

(e) Al-Ka-fi-, vol. 8, p. 38.

(f) Bisha-rah al-Isla-m, pp. 36, 76, 133.

(g) Bisha-rah al-Isla-m, p. 23; Ilza-m an-Na-s.ib, p. 181.

[50] Firdaws al-Akhba-r, vol. 5, p. 227.

[51] Mu‘jam al-Kabi-r, vol. 10, p. 12.

[52] Ash-Shi-‘ah wa’r-Raj‘ah, vol. 1, p. 151; Firdaws al-Akhba-r, vol. 5, p. 221; Al-Mu‘jam al-Kabi-r, vol. 10, p. 281; Bih.a-r al-Anwa-r, 34, p. 241.

[53] T.aya-lisi-, Musnad, vol. 8, p. 266; Ah?mad ibn H.anbal, Musnad, vol. 3, p. 120; Tirmidhi-, Sunan, vol. 4, p. 491; Abu- Ya‘li-, Musnad, vol. 5, p. 283; H.ilyah al-Awliya-’, vol. 6, p. 280; Dala-’il an-Nubuwwah, vol. 6, p. 543; Ad-Durr al-Manthu-r, vol. 6, p. 50.

[54] Firdaws al-Akhba-r, vol. 5, p. 509.

[55] Mufi-d, Ama-li-, p. 44; Bih.a-r al-Anwa-r, vol. 52, p. 250.

[56] ‘Aqd ad-Durar, p. 232; Firdaws al-Akhba-r, vol. 5, p. 225.

[57] Ah?mad ibn H.anbal, Musnad, vol. 3, p. 377.

[58] T.aya-lisi-, Musnad, p. 133; Abu- Da-wu-d, Sunan, vol. 4, p. 111; Al-Mu‘jam al-Kabi-r, vol. 2, p. 101.

[59] Ibid., vol. 52, p. 154.

[60] ‘Aqd ad-Durar, p. 152; Bih.a-r al-Anwa-r, vol. 52, pp. 154, 266; Ih.qa-q al-H.aqq, vol. 13, p. 116; Al-Arba‘u-n H?adi-tha-n, (Abu- Na‘i-m) Dhakha-’ir al-‘Uqba-, p. 135; Yana-bi-‘ al-Mawaddah, p. 426.

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

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

[63] Kama-luddi-n, vol. 1, p. 311; Ibn Shahr A-shu-b, Mana-qib, vol. 2, p. 297; A‘la-m al-Wara-, p. 371; Ithba-t al-Was.iyyah, p. 226.

[64] Ibn H.amma-d, Fitan, p. 83; Ibn T.a-wu-s, Mala-h.im, p. 51.

[65] H.a-kim, Mustadrak, vol. 4, p. 520; Al-H.a-wi- Li’l-Fata-wa-, vol. 2, p. 65; Muntakhab Kanz al-‘Umma-l, vol. 6, p. 31 (Marginalia of Musnad Ah?mad ibn H.anbal); Ih.qa-q al-H.aqq, vol. 13, p. 293.

[66] Ah?mad ibn H.anbal, Musnad, vol. 2, p. 636; Muslim, S.ah.i-h. Muslim, vol. 4, p. 2231; Al-Mu‘jam al-Kabi-r, vol. 9, p. 410; Mas.a-bi-h. as-Sunnah, vol. 2, p. 139; ‘Aqd ad-Durar, p. 236.

[67] Nu‘ma-ni-, Ghaybah, p. 235; T.u-si-, Ghaybah, p. 274; I‘la-m al-Wara-, p. 428; Bih.a-r al-Anwa-r, vol. 52, p. 348; Ithba-t al-Huda-h, vol. 3, p. 540; H.ilyah al-Abra-r, vol. 2, p. 626; Bisha-rah al-Isla-m, p. 82.

[68] Ibn Abi- Shaybah, Mus.annif, vol. 15, p. 91; Ma-lik, Muwatta’, vol. 1, p. 241; Muslim, S.ah.i-h. Muslim, vol. 8, p. 182; Ah?mad ibn H.anbal, Musnad, vol. 2, p. 236; Bukha-ri-, S.ah.i-h. al-Bukha-ri-, vol. 9, p. 73; Firdaws al-Akhba-r, vol. 5, p. 221.

[69] ‘Iqd ad-Darar, p. 334.

[70] Ibn T.a-wu-s, Mala-him, p. 132.

[71] Al-Mat.a-lib al-‘A-liyah, vol. 4, p. 348.

[72] Shajari-, Ama-li-, vol. 2, p. 277.

[73] Al-Fa-’iq, vol. 1, p. 141.

[74] Nu‘ma-ni-, Ghaybah, p. 277; T.u-si-, Ghaybah, p. 267; I‘la-m al-Wara-, p. 427; Khara-’ij, vol. 30, p. 1152; ‘Aqd ad-Darar, p. 65; Al-Fus.u-l al-Muhimmah, p. 301; S.ira-t. al-Mustaqi-m, vol. 2, p. 249; Bih.a-r al-Anwa-r, vol. 52, p. 211.

[75] Bih.a-r al-Anwa-r, vol. 52, p. 348.

[76] Yana-bi-‘ al-Mawaddah, p. 440; Ih.qa-q al-H.aqq, vol. 13, p. 125.

[77] Bih.a-r al-Anwa-r, vol. 52, p. 348.

[78] Ibn al-Muna-di-, Mala-h.im, p. 64; Ibn Abi-’l-H.adi-d, Sharh. Nahj al-Bala-ghah, vol. 1, p. 276; Al-Mustarshid, p. 75; Shaykh al-Mufi-d, Irsha-d, p. 128; Kanz al-‘Umma-l, vol. 14, p. 592; Gha-yah al-Mara-m, p. 208; Bih.a-r al-Anwa-r, vol. 32, p. 9; Ih.qa-q al-H.aqq, vol. 13, p. 314; Muntakhab Kanz al-‘Umma-l, vol. 6, p. 35.

[79] Sha-fi‘i-, Baya-n, p. 108.

[80] ‘Iqd ad-Darar, p. 43.

[81] Ih.qa-q al-H.aqq, vol. 19, p. 679.

[82] Al-Ka-fi-, vol. 8, p. 213; Bih.a-r al-Anwa-r, vol. 52, p. 246.

[83] “Affect everyone”: kar va ku-r [deaf and blind] in the original Persian text. [Trans.]

[84] Sha-m: up until four centuries ago, it included Syria of today, Lebanon and parts of Jordan and the Occupied Palestine. [Trans.]

[85] Ibn T.a-wu-s, Mala-h.im, p. 21; Kama-luddi-n, vol. 2, p. 371.

[86] ‘Aqd ad-Durar, p. 50.

[87] Ih.qa-q al-H.aqq, vol. 13, p. 295; Ah.mad ibn H.anbal, Musnad, vol. 2, p. 371.

[88] T.u-si-, Ghaybah (new edition), p. 441; Bih.a-r al-Anwa-r, vol. 52, p. 212.

[89] Ima-m Rid?a-: ‘Ali- ibn Mu-sa-, eighth of the Twelve Ima-ms, born in 148 AH/765 CE and died in 203 AH/817 CE in T?u-s (Mashhad). He was poisoned by the ‘Abba-sid caliph Ma’mu-n, who had superficially appointed him as his successor at first, but then grew fearful of the wide following he commanded. His shrine in Mashhad is one of the principal centers of pilgrimage and religious learning in Iran. See Ba-qir Shari-f al-Qarashi-, The Life of Ima-m ‘Ali bin Mu-sa- al-Rid?a-, trans. Ja-sim al-Rasheed (Qum: Ansariyan Publications, 2001); Muh?ammad Jawa-d Fad?lalla-h, Ima-m al-Rid?a-: A Historical and Biographical Research, trans. Ya-si-n T. al-Jibouri-, http://www./al-rida/index.html; Muh?ammad Mahdi- Shamsuddi-n, “Al-Ima-m ar-Rid?a- (‘a) and the Heir Apparency,” At-Tawh?i-d Journal, http://www./al-tawhid/heir.htm. [Trans.]

[90] Qurb al-Asna-d, p. 170; Nu‘ma-ni-, Ghaybah, p. 271.

[91] Ah.ja-r az-Zayt: a place in the city of Medina which was the venue of S.ala-h al-Istisqa- (special prayer in asking for rain) during the time of the Holy Prophet (s.). See Mu‘jam al-Bulda-n, vol. 1, p. 109.

[92] After the martyrdom of Ima-m al-H?usayn (‘a) and the people’s uprising in Medina against Yazi-d ibn Mu‘a-wiyah, at the order of Yazi-d the inhabitants of Medina were massacred and this event saw more than ten thousand people killed and this place is called H.urrah Wa-qim. See Mu‘jam al-Bulda-n, vol. 2, p. 249.

[93] Farsang (parasang): a unit of length equal to 6 kilometers. [Trans.]

[94] Ibn T.a-wu-s, Mala-h.im, p. 58.

[95] Bani- Ha-shim: the Meccan clan to which the Prophet and his descendants belonged. See Ja‘far Subh.a-ni-, The Message, chap. 4, “Ancestors of the Prophet,” http://www./message/5.htm. [Trans.]

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

[97] Ibn T.a-wu-s, Mala-h.im, p. 59.

[98] Firdaws al-Akhba-r, vol. 5, p. 91.

[99] Nu‘ma-ni-, Ghaybah, p. 277; Shaykh Mufi-d, Irsha-d, p. 359; Shaykh at.-T.usi-, Ghaybah, p. 267; S.ira-t. al-Mustaqi-m, vol. 2, p. 249; Bih.a-r al-Anwa-r, vol. 52, p. 211.

[100] Nu‘ma-ni-, Ghaybah, p. 173; Dala-’il al-Ima-mah, p. 293; Taqri-b al-Ma‘a-rif, p. 187; Bih.a-r al-Anwa-r, vol. 52, p. 156.

[101] Hi-rah: a city three miles (6.6 kilometers) away from Ku-fah in Iraq. See Mu‘jam al-Bulda-n, vol. 2, p. 328.

[102] Shaykh at.-T.usi-, Ghaybah (new edition), p. 446; Ithba-t al-Huda-h, vol. 3, p. 728; Bih.a-r al-Anwa-r, vol. 52, p. 209.

[103] Kama-luddi-n, vol. 2, p. 665; Al-‘Adad al-Qawiyyah, p. 66; Bih.a-r al-Anwa-r, vol. 52, p. 207.

[104] Ibn T.a-wu-s, Mala-h.im, vol. 58; Ih.qa-q al-H.aqq, vol. 13, p. 29.

[105] H.us.ayni-, Hida-yah, p. 31.

[106] Irsha-d al-Qulu-b, p. 286.

[107] Madi-nah al-Mu‘a-jiz, p. 133.

[108] H.ilyah al-Abra-r, p. 601.

[109] Shaykh at.-T.u-si-, Ghaybah (new edition), p. 339; Kama-luddi-n, vol. 2, p. 655; Ithba-t al-Huda-h, vol. 3, p. 510; Bih.a-r al-Anwa-r, vol. 52, p. 207; Ilza-m an-Na-s.ib, vol. 2, p. 136; Ibn H.amma-d, Fitan, p. 91; Kanz al-‘Umma-l, vol. 14, p. 587; Muttaqi- Hindi-, Burha-n, p. 111.

[110] Ilza-m an-Na-s.ib, vol. 2, pp. 136, 187; ‘Aqd ad-Darar, pp. 54, 59, 63-65, 237; Nu‘ma-ni-, Ghaybah, p. 274; Bih.a-r al-Anwa-r, vol. 52, p. 242.

[111] H.us.ayni-, Hida-yah, p. 31; Irsha-d al-Qulu-b, p. 286.

[112] Majma‘ az-Zawa-’id, vol. 5, p. 188.

[113] Ibn T.awu-s, Mala-h.im, p. 78.

[114] Ja-mi‘ al-Akhba-r, p. 150; Mustadrak al-Wasa-’il, vol. 11, p. 375.

[115] Dawh.ah al-Anwa-r, p. 150; Ash-Shi-‘ah wa’r-Raj‘ah, vol. 1, p. 151; Kanz al-‘Umma-l, vol. 14, p. 241.

[116] Shaykh al-Mufi-d, Irsha-d, p. 361; Shaykh at.-T.u-si-, Ghaybah, p. 272; A‘la-m al-Wara-, p. 428; Khara-’ij, vol. 3, p. 1164; Ibn T.a-wu-s, Mala-h.im, p. 125; Bih.a-r al-Anwa-r, vol. 52, p. 214.

[117] Ibn T.awu-s, Mala-h.im, p. 134.

[118] ‘Abdur-Razza-q, Mus.annif, vol. 3, p. 155.

[119] Dala-’il al-Ima-mah, p. 245.

[120] Bisha-rah al-Isla-m, p. 28.

[121] Ibn H.amma-d, Fitan, p. 148.

[122] Bisha-rah al-Isla-m, p. 191; Ilza-m an-Na-s.ib, p. 161.

[123] Bisha-rah al-Isla-m, p. 98.

[124] At-Targhi-b wa’t-Tarhi-b, vol. 3, p. 442.

[125] Ibn T.a-wu-s, Mala-h.i-m, p. 125.

[126] Su-rah al-Baqarah 2:155.

[127] Kama-luddi-n, vol. 2, p. 650; Nu‘ma-ni-, Ghaybah, p. 250; Shaykh al-Mufi-d, Irsha-d, p. 361; A‘la-m al-Wara-, p. 456; ‘Ayya-shi-, Tafsi-r ‘Ayya-shi-, vol. 1, p. 68.

[128] A‘la-m al-Wara-, p. 456.

[129] Ibn T.a-wu-s, Mala-h.im, p. 133.

[130] Al-Fata-wa- al-H.adi-thiyyah, p. 30; Muttaqi- Hindi-, Burha-n, p. 142; ‘Aqd ad-Darar, p. 132.

[131] Ibn Ma-jah, Sunan Ibn Ma-jah, vol. 2, p. 1363.

[132] Kanz al-‘Umma-l, vol. 11, p. 249.

[133] Ibn T.a-wu-s, Mala-h.i-m, p. 59.

[134] Bih.a-r al-Anwa-r, vol. 67, p. 351.

[135] Tafsi-r Ima-m al-‘Askari-, p. 344; Ih.tija-j, vol. 2, p. 260; Muniyyah al-Muri-d, p. 35; Mah.ajjah al-Bayd.a-’, vol. 1, p. 32; H.ilyah al-Abra-r, vol. 2, p. 455; Bih.a-r al-Anwa-r, vol. 2, p. 6; Al-‘Awa-lim, vol. 3, p. 295.

[136] Úä ÇáäøÈìø(Õ): Åöäøó Çááå ÊÚÇáì íÈÚË áöåÐå ÇáÃõãøóÉ Úáì ÑóÃÓ ßáø ãÇ?? ÓäÉ ãä íÌÏÏ áåÇ ÏíäåÇ.

[137] Rey or Shahr-e Rey (City of Rey): the old Tehran and located at the southern part of today’s Tehran. [Trans.]

[138] Ima-m Mu-sa- al-Ka-z.im, son of Ima-m Ja‘far as.-S.a-diq: seventh of the Twelve Ima-ms, and father of H?ad?rat Fa-t?imah al-Ma‘s.u-mah who was buried in Qum. He was born in Medina in 744 CE and died in prison in Baghdad in 799 CE. [Trans.]

[139] Bih.a-r al-Anwa-r, vol. 60, p. 217.

[140] Ibid., p. 216.

[141] “Word” in the Qur’an has been used for various meanings, among them: the promise of truth; monotheism; Islamic call. [Trans.]

[142] Bih.a-r al-Anwa-r, vol. 60, p. 213.

[143] Ibid.; S.afi-nah al-Bih.a-r, vol. 2, p. 445.

[144] Bih.a-r al-Anwa-r, vol. 60, p. 217.

[145] Ibid.

[146] Ibid., p. 218.

[147] Ibid., p. 218.

[148] Ibid.

[149] Dhikr Is.baha-n, p. 11.

[150] In linguistics, mawa-li- and mawla- have various technical implications. In volume one of Al-Ghadi-r, ‘Alla-mah Ami-ni- has reported twenty-two (22) terms, which in technical terms, in the Qur’an and in the h?adi-th, have five (5) sets of meanings: wala-’ ‘ataq, wala-’ isla-m, wala-’ h.alaf, wala-’ qabi-lah and wala-’ in contrast to the Arabs, and what is meant is the non-Arabs. This meaning is mostly meant by the scholars of ‘ilm ar-rija-l (science of the chain of h?adi-th transmission and transmitters). See At-Taqri-b wa’t-Taysi-r, vol. 2, p. 333. The secret behind this is that they equate this word with the Iranians probably on the basis that the use of the word to mean them prevails [ghalabeh-ye waju-di-] or its usage [isti‘ma-li-] referring to them is so much that some have claimed that this is what it really means.

In addition, in the writings of past and contemporary scholars, it has been interpreted as such and in imitating them, we have interpreted it accordingly though we do not insist on it.

By “Persia” [Fa-rs] they used to mean those lands in contrast to the Roman Empire that included today’s Iran and some parts of other lands that were once parts of Iran at that time.

[151] Dhikr Is.baha-n, p. 12. See Al-Ja-mi‘ as.-S.ah.i-h., vol. 5, p. 382.

[152] Ra-mu-z al-Ah.a-di-th, p. 33.

[153] In view of the fact that the market of Ku-fah was mostly populated by Persians speaking the Persian language (as can be understood from Mustadrak al-Wasa-’il, vol. 13, p. 250, h?adi-th 4), it becomes very clear that the mawa-li- against whom Ash‘ath was protesting and whom the Commander of the Faithful (‘a) was defending were precisely the Iranians.

[154] Al-Gha-ra-t, vol. 24, p. 498; Safi-nah al-Bih.a-r, vol. 2, p. 693; Ibn Abi-’l-H.adi-d, Sharh. Nahj al-Bala-ghah, vol. 20, p. 284.

[155] Ibn Ma-jah, Sunan Ibn Ma-jah, vol. 2, p. 1368; Al-Mu‘jam al-Awsat., vol. 1, p. 200; Majma‘ az-Zawa-’id, vol. 7, p. 318; Kashf al-Ghammah, vol. 3, p. 268; Ithba-t al-Huda-h, vol. 3, p. 599; Bih.a-r al-Anwa-r, vol. 51, p. 87.

[156] ‘Aqd ad-Darar, p. 129; Sha-fi‘i-, Baya-n, p. 490; Yana-bi-‘ al-Mawaddah, p. 491; Kashf al-Ghammah, vol. 3, p. 263; Ithba-t al-Huda-h, vol. 3, p. 596; Bih.a-r al-Anwa-r, vol. 51, p. 84.

[157] Nu‘ma-ni-, Ghaybah, p. 373; Bih.a-r al-Anwa-r, vol. 52, p. 243; Ibn Ma-jah, Sunan Ibn Ma-jah, vol. 2, p. 1366; H.a-kim, Mustadrak, vol. 4, p. 464.

[158] Nu‘ma-ni-, Ghaybah, p. 315; Ithba-t al-Huda-h, vol. 2, p. 547; Bih.ar al-Anwa-r, vol. 52, p. 369.

[159] Firdaws al-Akhba-r, vol. 3, p. 449.

[160] Sha-fi‘i-, Baya-n, p. 106; Muttaqi- Hindi-, Burha-n, p. 150; Kanz al-‘Umma-l, vol. 14, p. 591; Yana-bi-‘ al-Mawaddah, p. 491; Kashf al-Ghumah, vol. 3, p. 286.

[161] Kanz al-‘Umma-l, vol. 14, p. 591.