Social Reforms and the Structural Renovation of Mosques | |||||
1. The Destruction of the Ku-fah Mosque and the Fixing of Its Qiblah As.bagh ibn Naba-tah said: “On his entrance into the Ku-fah Mosque—which at that time was made up of sundried earth and baked clay—the Commander of the Faithful (‘a) said: ‘Woe unto him who destroyed you! Woe unto him who facilitated the way to your destruction! Woe unto him who built you with mud and baked clay, and changed the direction of Nu-h.’s (Noah) (‘a) qiblah!’ Then, he continued: ‘Blessed is he who will be the witness of your destruction during the time of Hadrat al-Qa-’im of the Ahl al-Bayt! They are the excellent ones of the ummah who are in the company of the excellent ones of the progeny [‘itrat]’.”[363] The same Ima-m (‘a) also said: “Undoubtedly, when our Qa-’im rises up, he will destroy the Ku-fah Mosque and fix its qiblah.”[364] 2. Destruction of Embellished Mosques and Those along the Highways Abu- Bas.i-r reported that Ima-m al-Ba-qir (‘a) said: “During the uprising of our Qa-’im, he will destroy four mosques in Ku-fah and he will not allow any embellished mosque to remain without having destroyed its crenation and extravagance and make it simple, free from any extravagance. He will also destroy all mosques located along highways.”[365] Perhaps, the four mosques refer to those built in Ku-fah after the martyrdom of Ima-m al-Husayn (‘a) by the commanders of Yazi-d’s army as a gesture of gratitude for the murder of the Ima-m, and which later on became known as “the cursed mosques” [masa-jid al-mal‘u-nah]. Although those mosques do not exist now, a group will possibly rebuild them later on account of its enmity with the Ahl al-Bayt (‘a).[366] Regarding these mosques, Ima-m al-Ba-qir (‘a) said: “Out of joy for the murder of al-Husayn (‘a), four mosques were constructed in Ku-fah such as Ash‘ath Mosque, Jari-r Mosque, Sama-k Mosque, and Shabath ibn Rub‘i- Mosque.”[367] 3. The Destruction of Minarets Abu- Ha-shim Ja‘fari- said: “I was in the company of Ima-m Hasan al-‘Askari- (‘a) when he said: ‘During the uprising of Hadrat al-Qa-’im, he will order the destruction of the minarets and maqs.u-rahs[368] in the mosques.’ I said to myself: ‘Why will the Ima-m do so?’ Ima-m al-‘Askari- (‘a) turned toward me and said: ‘It is because they are innovations, which neither the Prophet nor any Ima-m has built’.”[369] Based on a hadi-th, the late Shaykh as.-S.adu-q said: “On passing by a mosque whose minaret was high, the Commander of the Faithful (‘a) ordered the destruction of its minaret.”[370] Majlisi- al-Awwal said: “From these hadi-ths, the unlawfulness of building high minarets can be inferred because the presence of extravagance and dominance over the houses of Muslims is unlawful [h.ara-m]. Most jurists [fuqaha-], however, infer that what is meant by this hadi-th is the abominable (instead of h.ara-m).[371] As reported by Mas‘u-di- and T.abarsi-, “He will order the destruction of minarets.”[372] 4. Destruction of the Roofs and Pulpits of Mosques Ima-m al-Ba-qir (‘a) said: “The first thing Hadrat al-Mahdi- (‘atfs) will do from the beginning is related to the roof of mosques. He will destroy them and in its stead he will place roofs similar to the ‘ari-sh[373] of Mu-sa- (Moses) (‘a).”[374] This hadi-th is related to the acceptance of prayers. It is because the absence of obstacles and buffers between the worshippers and the sky is recommended [mustah.abb] while the removal of buffers is one of the conditions for the acceptance of prayers and the granting of requests in invocations. 5. Restoration of Masjid al-Hara-m (the Sacred Mosque in Mecca) and Masjid an-Nabi- (in Medina) to Their Respective Original Sizes Ima-m as.-S.a-diq (‘a) said: “Hadrat al-Qa-’im (‘atfs) will destroy the structure of Masjid al-Hara-m (the Sacred Mosque in Mecca) and restore its original structure and size. After being destroyed, Masjid an-Nabi- (in Medina) will also be restored to its original size. He will also erect the Ka‘bah in its original location.”[375] The same Ima-m (‘a) also said: “When Hadrat al-Qa-’im (‘atfs) rises up, he will restore the House of God to its original size,[376] and he will also do the same to the Mosque of the Prophet (s.) (in Medina) and the Ku-fah Mosque.” Judgment Ima-m as.-S.a-diq (‘a) said: “After the advent of Hadrat al-Mahdi- (‘atfs), God will send a wind to announce in every land: ‘This is Mahdi- who will pass judgment based on the method of Da-wu-d (Prophet David) and Sulayma-n (Prophet Solomon), and he seeks no witness in his decree.”[377] Ima-m al-Ba-qir (‘a) said: “Hadrat al-Qa-’im (‘atfs) has some decrees and judgments against which even some of his supporters and those who wield the sword on his side will protest. This will be the (method of) judgment of Hadrat A-dam (‘a) and he will behead the protesters. Then, he will also pass judgment based on a different method, which is that of Da-wud. Another group from his supporters, however, will protest and the Ima-m will also behead them. “For the third time, he will adopt the method of Ibra-hi-m (‘a) in passing judgment and again, another group from among his supporters, who wield the sword on his side, will protest and the Ima-m will also execute them. Afterward, the Ima-m of the Time (‘atfs) will behave based on the conduct of Muhammad (s.) and no one will protest against him anymore.”[378] Large and grandiose institutions with diverse names, symbols and having eloquent bylaws today only talk about human rights and the protection of the deprived, but have behaved toward people in such a manner as if they have no other business but enmity against all of humanity. Finally, the government of al-Mahdi- will become the inheritor of a world in which the tyrants, with all their might, had waged war and engaged in combat against humanity. They would have slaughtered a large number of people and those who have remained alive will no longer pin their hopes on other governments. They will seek refuge instead in the government that will fulfill its promises, and that government is no other than the government of al-Mahdi- from the Progeny of Muhammad (s.). Ima-m al-Ba-qir (‘a) said: “Our government and state will be the last state and no party, group or family will remain to have any government unless that government would have been established prior to ours. The reason behind this is that if they could not see our modus operandi and government policy, they could not say, ‘If we had been in charge, we would have behaved in that manner,’ and this is the purport of God’s statement when He says: æó ?áúÚóÇÞöÈóÉõ áöáúãõÊøóÞöíúä “And the outcome will be in favor of the God-wary.”[379] The Government of Justice Justice is a familiar word which is liked and pursued by everybody. Justice is something good and wholesome irrespective of where or whom it emanates, and it becomes more meaningul if it stems from officials and rulers. It is lamentable to note, however, that most of the time no other trace of justice except its name can be found, and mankind has not witnessed justice except in very few instances—in the governments of men of God. The imperialists abuse this sacred word in various forms for further imperialist ventures and political influence. By chanting this false slogan, they gather groups around them. It will no longer take much time for them to be disgraced; they would not find any alternative to perpetuate their rule except by resorting to the use of force and injustice. View of the Late Tabarsi The late T.abarsi- made a speech regarding Hadrat al-Mahdi-’s (‘atfs) revival of the Sunnah, which we will partially quote here: If it is posed that—“All Muslims believe that after the Seal of the Prophets (s.) there will be no more prophet to come, but you Shi-‘ah believe that during his uprising, al-Qa-’im will not collect jizyah from the People of the Book; he will kill twenty year olds who are ignorant of the precepts of his religion; destroy mosques and religious sites; pass judgments based on the method of Da-wu-d, which does not require witnesses in issuing verdicts; and the like, which are mentioned in your hadi-ths. This belief leads to the abrogation of religion and nullification of religious precepts. In fact, in view of this belief, you have posited the existence of prophethood and a prophet after the Seal of the Prophets although you have not named him as a prophet”—what should be our reply? We will say: We are not aware of the things mentioned in the question—that al-Qa-’im (‘atfs) will not collect jizyah from the People of the Book and that he will kill twenty year olds who are ignorant of the precepts of their religion. And even assuming that there had been a hadi-th in this regard, it cannot be absolutely accepted. What is possibly meant by the destruction of certain mosques and religious sites is that these mosques and religious sites have been constructed contrary to the spirit of piety and God’s command, which of course, will be a legitimate act for the Prophet (s.) did a similar act.[380] That al-Qa-’im will pass judgment similar to that of Da-wu-d and not be in need of witnesses and evidence in issuing verdicts is also an issue which is not absolute and certain according to us. If it is correct, it should be so understood that in cases where he has knowledge of the truth of the cases and the nature of the disputes, he will pass judgment based on his knowledge. For, whenever an Ima-m or judge acquires certainty on a subject, it becomes necessary for him to give a verdict in accordance with his knowledge and he will no longer be in need of any witness or evidence, and this point will not cause the abrogation of religion. They have also said: “The Qa-’im will not collect jizyah, and he will neither listen to the testimony of witnesses nor pay attention to evidence. Even assuming it to be correct, it will not lead to the abrogation of religion either. This is because the proof of abrogation [naskh] comes after the abrogated [mansu-kh] law, precept or decree and they do not come simultaneously. If the two proofs (proof of abrogation and proof of the abrogated law, precept or decree) came together, one could not abrogate the other although the former is contrary to the latter in meaning. For instance, if we assume that God said, “On Saturday up to a certain time, you have to stay at home, and after that time you are free to go wherever you like.” This statement cannot be said to be an abrogation because the “lifting proof” [dali-l ar-ra-fi‘] is together with the “proof of effect” [dali-l al-mawjib]. As this fact becomes clear and since we know that the Prophet (s.) had informed us that “The Qa-’im is from my progeny; follow his orders and accept whatever decree he will issue,” it is obligatory upon us to follow him and act upon whatever decree he would issue. Thus, if we accepted his ruling—although it might be different from some of the previous precepts—we would not regard it an act of abrogating the precepts of the religion of Islam because as we have said, abrogation of laws or precepts on an issue whose proof has emerged cannot be realized.[381] [1] The specification of Friday vis-à-vis Saturday and Nu- Ru-z vis-à-vis ‘A-shu-ra-’ as the day of uprising in two sets of hadi-ths can also be reconciled in another way. It is possible that the day of uprising falls on a Saturday (Nu- Ru-z, or ‘A-shu-ra-’) in the eastern part of the world while it is still the preceding Friday (Nu- Ru-z, or ‘A-shu-ra-’ as the case may be) in the western part of the globe. For example, 9:40 am of a certain day in Tehran, Iran (GMT +03:30) is still 7:10 pm the preceding day in Hawaii, USA (GMT -10:00). [Trans.] [2] Ithba-t al-Huda-h, p. 496; Bih.a-r al-Anwa-r, vol. 52, p. 279. [3] Shaykh at.-T.u-si-, Ghaybah, p. 274; Kashf al-Ghammah, vol. 3, p. 252; Bih.a-r al-Anwa-r, vol. 52, p. 290. [4] Kama-luddi-n, vol. 2, p. 653; Shaykh at.-T.u-si-, Ghaybah, p. 274; At-Tahdhi-b, vol. 4, p. 333; Mala-dh al-Akhya-r, vol. 7, p. 174; Bih.a-r al-Anwa-r, vol. 52, p. 285. [5] Bih.a-r al-Anwa-r, vol. 52, p. 285. [6] At-Tahdhi-b, vol. 4, p. 300; Ibn T.a-wu-s, Iqba-l, p. 558; Khara-’ij, vol. 3, p. 1159; Wasa-’il ash-Shi-‘ah, vol. 7, p. 338; Bih.a-r al-Anwa-r, vol. 98, p. 34; Mala-dh al-Akhya-r, vol. 7, p. 116. [7] Shaykh at.-T.u-si-, Ghaybah, p. 274; Bih.a-r al-Anwa-r, vol. 52, p. 290. [8] Al-Muhadhdhab al-Ba-ri‘, vol. 1, p. 194; Kha-tu-na-ba-di-, Arba‘i-n, p. 187; Wasa-’il ash-Shi-‘ah, vol. 5, p. 228; Ithba-t al-Huda-h, vol. 3, p. 571; Bih.a-r al-Anwa-r, vol. 52, p. 208. [9] Al-H.a-wi- Li’l-Fata-wa-, vol. 2, p. 68; Ih.qa-q al-H.aqq, vol. 13, p. 324. [10] Ibn H.amma-d, Fitan, p. 95; ‘Aqd ad-Durar, p. 145; Safa-ri-ni-, Lawa-’ih., vol. 2, p. 11; Ibn Ta-wu-s, Mulah.im, p. 64; S.ira-t. al-Mustaqi-m, vol. 2, p. 262. [11] Ima-m al-Ba-qir (‘a) said to Abu- H.amzah: “It is as if I can see the Qa-’im from among us, the Ahl al-Bayt, entering Najaf and when he reaches the innermost point of Najaf, he will hoist the banner of the Messenger of Allah (s.). Once the banner is unfurled, the angels who were present at the Battle of Badr will descend upon him.” ‘Ayya-shi-, Tafsi-r ‘Ayya-shi-, vol. 1, p. 103; Nu‘ma-ni-, Ghaybah, p. 308; Kama-luddi-n, vol. 2, p. 672; Tafsi-r Burha-n, vol. 1, p. 209; Bih.a-r al-Anwa-r, vol. 52, p. 326. [12] Ithba-t al-Huda-h, vol. 3, p. 582; Bih.a-r al-Anwa-r, vol. 52, p. 305. [13] Ibn H.amma-d, Fitan, p. 98; Ibn T.a-wu-s, Mala-h.i-m, p. 68; Al-Qawl al-Mukhtas.ar, p. 24; Yana-bi-‘ al-Mawaddah, p. 435; Ash-Shi-‘ah wa’r-Raj‘ah, vol. 1, p. 210. [14] ‘Aqd ad-Darar, pp. 84, 149; Al-Baya-n, p. 118; H.a-kim, Mustadrak, vol. 4, p. 431; Ad-Durr al-Manthu-r, vol. 6, p. 50; Nu-r al-Abs.a-r, p. 170; Ibn T.a-wu-s, Mala-h.im, p. 142; Ih.qa-q al-H.aqq, vol. 13, p. 150. [15] Al-H.a-wi- Li’l-Fata-wa-, vol. 2, p. 68; Ih.qa-q al-H.aqq, vol. 13, p. 324. [16] Khara-’ij, vol. 3, p. 1169; Shaykh at.-T.u-si-, Ghaybah, p. 268. [17] Ithba-t al-Huda-h, vol. 3, p. 530. [18] ‘Aqd ad-Darar, p. 167. [19] Ibn H.amma-d, Fitan, p. 95; Ibn T.a-wu-s, Mala-h.im, p. 64; Al-Fata-wa- al-H.adi-thiyyah, p. 31; Al-Qawl al-Mukhtas.ar, p. 23. [20] Ibn H.amma-d, Fitan, p. 83; Al-H.a-wi- Li’l-Fata-wa-, vol. 2, p. 67; Muttaqi- Hindi-, Burha-n, p. 118; Ibn T.a-wu-s, Mala-h.im, p. 64. [21] Qurt.ubi-, Mukhtas.ar Tadhkirah, p. 128; Ih.qa-q al-H.aqq, vol. 13, p. 260. [22] Ahmad ibn H.anbal, Musnad Ibn H.anbal, vol. 2, p. 76; Firdaws al-Akhba-r, vol. 5, p. 424; Majma‘ az-Zawa-’id, vol. 7, p. 15. [23] Ibn H.amma-d, Fitan, p. 151. [24] Firdaws al-Akhba-r, vol. 5, p. 515; Kanz al-‘Umma-l, vol. 14, p. 338; At-Tas.ri-h., p. 254. [25] ‘Ayya-shi-, Tafsi-r ‘Ayya-shi-, vol. 1, p. 65; Nu‘ma-ni-, Ghaybah, p. 279. [26] Dala-’il al-Ima-mah, p. 259; Ithba-t al-Huda-h, vol. 3, p. 75. [27] Baya-n al-A’immah, vol. 3, p. 338. [28] Riya-h.i-n ash-Shari-‘ah, vol. 5, p. 153; Khas.a-’is. Fa-t.imiyyah, p. 343. [29] Minha-j ad-Dumu-‘, p. 93. [30] Ta-ri-kh at.-T.abari-, vol. 2, p. 7; H.alabi-, Si-rah, vol. 1, p. 59. [31] ‘Abd ar-Razza-q, Mus.annif, vol. 4, p. 309; Al-Is.a-bah, vol. 4, p. 432. [32] Tanqi-h. al-Maqa-l, vol. 3, p. 70. [33] Ha-ru-n ar-Rashi-d: the ‘Abbasid caliph who reigned from 180-193 AH (786-809 CE) and was the contemporary of the seventh and eighth Ima-ms, Mu-sa- al-Ka-z.im and ar-Rida- (‘a). [Trans.] [34] Tanqi-h. al-Maqa-l, vol. 3, p. 78. [35] Asad al-Gha-bah, vol. 5, p. 481. [36] Mu‘jam Rija-l al-Hadi-th, vol. 14, pp. 23, 108, 176; Riya-h.i-n ash-Shari-‘ah, vol. 3, p. 381. [37] Tanqi-h. al-Maqa-l, vol. 23, p. 75. [38] Al-Ka-fi-, vol. 1, p. 346; Tanqi-h. al-Maqa-l, vol. 3, p. 75. [39] Ikhtiya-r Ma‘rifah ar-Rija-l, “Sharh. H.a-l Rashi-d,” p. 75; Tanqi-h. al-Maqa-l, vol. 1, p. 431; vol. 3, p. 82; Mu‘jam Rija-l al-H.adi-th, vol. 7, p. 190; A‘ya-n ash-Shi-‘ah, vol. 32, p. 6; Safi-nah al-Bih.a-r, vol. 2, p. 522; Riya-h.i-n ash-Shari-‘ah, vol. 5, p. 40. [40] Abu- ‘Awa-nah, Musnad, vol. 4, p. 331. [41] Wa-qidi-, Magha-zi-, vol. 1, p. 270. [42] Kanz al-‘Umma-l, vol. 4, p. 345. [43] Al-Is.a-bah, vol. 4, p. 433. [44] Ibn Sa‘d, T.abaqa-t, vol. 8, p. 241. [45] Asad al-Gha-bah, vol. 5, p. 451; Bukha-ri-, S.ah.i-h. al-Bukha-ri-, vol. 14, p. 168. [46] Al-Is.a-bah, vol. 4, p. 444. [47] Asad al-Gha-bah, vol. 5, p. 405. [48] Naqsh-e Zana-n dar Jang, p. 22. [49] Ibn Sa‘d, T.abaqa-t, vol. 8, p. 425. [50] A‘la-m an-Nisa-’, vol. 5, p. 61. [51] Riya-h.i-n ash-Shari-‘ah, vol. 3, p. 410. [52] Wa-qidi-, Magha-zi-, vol. 1, p. 249. [53] Ibid. [54] Bukha-ri-, S.ah.i-h. al-Bukha-ri-, vol. 12, p. 153. [55] Wa-qidi-, Magha-zi-, vol. 1, p. 268. [56] Asad al-Gha-bah, vol. 5, p. 406. See Hujjat al-Isla-m Muhammad Jawa-d T.abasi-, Naqsh-e Zana-n. [57] Ibn H.amma-d, Fitan, p. 151; Kanz al-‘Umma-l, vol. 14, p. 602. [58] Ibn T.awu-s, Mala-h.im, p. 142. [59] Kama-luddi-n, vol. 1, p. 315; Kifa-yah al-Athar, p. 224; A‘la-m al-Wara-, p. 401; Al-Ih.tija-j, p. 289. [60] ‘A-lam adh-dharr: the world prior to the creation of human beings on earth in which God obtained their acknowledgment of His divinity and lordship: ? æóÅöÐú ÃóÎóÐó ÑóÈøõßó ãöä Èóäöí ÂÏóãó ãöä ÙõåõæÑöåöãú ÐõÑøöíøóÊóåõãú æóÃóÔúåóÏóåõãú Úóáóì ÃóäÝõÓöåöãú ÃóáóÓúÊ ÈöÑóÈøößõãú ÞóÇáõæÇú Èóáóì ÔóåöÏúäóÇ Ãóä ÊóÞõæáõæÇú íóæúãó ÇáúÞöíóÇãóÉö ÅöäøóÇ ßõäøóÇ Úóäú åóÐóÇ ÛóÇÝöáöíäó ? “When your Lord took from the Children of Adam, from their loins, their descendants and made them bear witness over themselves, [He said to them,] ‘Am I not your Lord?’ They said, ‘Yes indeed! We bear witness.’ [This,] lest you should say on the Day of Resurrection, ‘Indeed we were unaware of this’.” (Su-rah al-A‘ra-f 7:172) Some exegetes [mufassiri-n] have said that it refers to the appearance of the souls of Children of Adam in the world of the soul [‘a-lam ar-ru-h.] and their testimony to the unity of God and His lordship in the mundane and celestial worlds. It was meant that they could not say that they were not aware of that event or fact (the Day of Resurrection or the unity of God). [61] Nu‘ma-ni-, Ghaybah, p. 188; ‘Aqd ad-Durar, p. 41; Bih.a-r al-Anwa-r, vol. 52, p. 287; Yana-bi-‘ al-Mawaddah, p. 492. [62] Ih.qa-q al-H.aqq, vol. 19, p. 654. [63] Kama-luddi-n, vol. 2, p. 652; A‘la-m al-Wara-, p. 435; Khara-’ij, vol. 3, p. 1170. [64] Bih.a-r al-Anwa-r, vol. 52, p. 283. [65] Ibid. [66] Ibn T.a-wu-s, Mala-h.im, p. 73; Kanz al-‘Umma-l, vol. 14, p. 586. [67] Ibn H.amma-d, Fitan, p. 102. [68] Bas.a-’ir ad-Daraja-t, vol. 4, p. 188; Ithba-t al-Huda-h, vol. 3, pp. 440, 520; Bih.a-r al-Anwa-r, vol. 52, p. 319. [69] Kama-luddi-n, vol. 2, p. 48; A’la-m al-Wara-, p. 407; Kashf al-Ghumah, vol. 3, p. 314; Bih.a-r al-Anwa-r, vol. 52, p. 322; Wa-fi-, vol. 2, p. 113; Ithba-t al-Huda-h, vol. 3, p. 478. [70] Yana-bi-‘ al-Mawaddah, p. 401; Ithba-t al-Huda-h, vol. 3, p. 537; Ih.qa-q al-H.aqq, vol. 13, p. 367. [71] Ibn H.amma-d, Fitan, p. 100; ‘Iqd ad-Durar, p. 158; Ibn T.a-wu-s, Mala-h.im, p. 73; Muttaqi- Hindi-, Burha-n, p. 101. [72] Ibn T.a-wu-s, Mala-h.im, p. 73. [73] Nu‘ma-ni-, Ghaybah, p. 233-234 with a slight difference; Bih.a-r al-Anwa-r, vol. 52, p. 354. [74] Al-Ka-fi-, vol. 6, p. 444; Bih.a-r al-Anwa-r, vol. 41, p. 159; vol. 47, p. 55. [75] Nu‘ma-ni-, Ghaybah, p. 243; Ithba-t al-Huda-h, vol. 3, p. 542; H.ilyah al-Abra-r, vol. 2, p. 575; Bih.a-r al-Anwa-r, vol. 52, p. 355. [76] Su-rah Yu-suf 12:94. [77] Al-Ka-fi-, vol. 1, p. 232; Kama-luddi-n, vol. 2, p. 674; Bih.a-r al-Anwa-r, vol. 52, p. 327. [78] Kifa-yah al-Athar, p. 263; Bih.a-r al-Anwa-r, vol. 36, p. 409; ‘Awa-lim, vol. 15, section 3, p. 269; Ithba-t al-Huda-h, vol. 3, p. 563. [79] Nu‘ma-ni-, Ghaybah, p. 308; Bih.a-r al-Anwa-r, vol. 52, p. 223. See Shaykh al-Mufi-d, Al-Irsha-d, p. 275. [80] Al-Us.u-l as-Sittah ‘Ashar, p. 79; Ithba-t al-Huda-h, vol. 3, p. 588; Bih.a-r al-Anwa-r, vol. 26, p. 209; Mustadrak al-Wasa-’il, vol. 11, p. 38. [81] Kama-luddi-n, vol. 2, p. 671; Khara-’ij, vol. 2, p. 930; Ithba-t al-Huda-h, vol. 3, p. 493; Bih.a-r al-Anwa-r, vol. 51, p. 58; vol. 52, p. 389. [82] Ih.qa-q al-H.a-qq, vol. 13, p. 357. See Nu‘ma-ni-, Ghaybah, p. 242; Kama-luddi-n, vol. 2, p. 366; Irsha-d, vol. 5, p. 36; I‘la-m al-Wara-, p. 433; Kashf al-Ghammah, vol. 3, p. 256. [83] Su-rah ar-Rah.ma-n 55:41. [84] Ikhtis.a-s., p. 304; Nu‘ma-ni-, Ghaybah, p. 128; Bas.a-’ir ad-Daraja-t, p. 356; Bih.a-r al-Anwa-r, vol. 52, p. 321; Ash-Shi-‘ah wa’r-Raj‘ah, vol. 1, p. 431; Al-Muh.ajjah, p. 217; Yana-bi-‘ al-Mawaddah, p. 429. [85] ‘Aqd ad-Darar, pp. 97, 138-139; Al-Qawl al-Mukhtas.ar, p. 19; Shi-‘ah wa’r-Raj‘ah, vol. 1, p. 158. [86] Bas.a-’ir ad-Daraja-t, p. 188; Al-Ka-fi-, vol. 1, p. 231; Nu‘ma-ni-, Ghaybah, p. 238; Khara-’ij, vol. 2, p. 690; Nu-r ath-Thaqalayn, vol. 1, p. 84; Bih.a-r al-Anwa-r, vol. 13, p. 185; vol. 52, p. 324. [87] Kama-luddi-n, p. 670; Bih.a-r al-Anwa-r, vol. 52, p. 351; Al-Wa-fi-, vol. 2, p. 112. [88] Kama-luddi-n, p. 372; Kifa-yah al-Athar, p. 323; I‘la-m al-Wara-, p. 408; Kashf al-Ghammah, vol. 3, p. 314; Fara-’id al-Samt.ayn, vol. 2, p. 336; Yana-bi-‘ al-Mawaddah, p. 489; Nu-r ath-Thaqalayn, vol. 4, p. 47; Bih.a-r al-Anwa-r, vol. 51, p. 157. See Kifa-yah al-Athar, 324; Ih.tija-j, vol. 2, p. 449; I‘la-m al-Wara-, p. 409; Khara-’ij, vol. 3, p. 1171; Mustadrak al-Wasa-’il, vol. 2, p. 33. [89] S.a-h.ib or S.a-h.ib az-Zama-n [The Owner/Master or Owner/Master of the Time]: one of the titles of Ima-m al-Mahdi- (‘a). [Trans.] [90] Shaykh al-Mufi-d, Al-Ikhtis.a-s., p. 199; Bas.a-’ir ad-Daraja-t, p. 409; Bih.a-r al-Anwa-r, vol. 52, p. 321. [91] Al-Ikhtis.a-s., p. 326; Bih.ar al-Anwa-r, vol. 52, p. 312; Gha-yah al-Mara-m, p. 77. [92] Shaykh al-Mufi-d, Al-Irsha-d, p. 365; Bih.a-r al-Anwa-r, vol. 52, p. 337; Ash-Shi-‘ah wa’r-Raj‘ah, vol. 1, p. 400. [93] ‘Iqd ad-Durar, p. 138. [94] Al-‘Ilal al-Mutana-hiyyah, vol. 2, p. 855; ‘Aqd ad-Darar, p. 180. [95] Perhaps, it refers to the Dardanelles Strait and the Sea of Marmara. [Trans.] [96] ‘Iqd ad-Durar, p. 139. [97] Ash-Shi-‘ah wa’r-Raj‘ah, vol. 1, p. 161. [98] Nu‘ma-ni-, Ghaybah, p. 159; Dala-’il al-Ima-mah, p. 249; Ithba-t al-Huda-h, vol. 3, p. 573; Bih.a-r al-Anwa-r, vol. 52, p. 365. [99] Vitiligo or vitiligo vulgaris: a medical condition causing smooth white patches on the skin, usually on the hands, feet, and face, and later spreading to other parts of the body. Although the patches are painless, they lack protective skin coloration and are vulnerable to painful sunburn. [Trans.] [100] Ash-Shi-‘ah wa’r-Raj‘ah, vol. 1, p. 169. [101] Kama-luddi-n, vol. 2, p. 673; Bih.a-r al-Anwa-r, vol. 52, p. 318, 351; Al-Ka-fi-, vol. 1, p. 232. [102] Ta-ri-kh Mawa-li-d al-A’immah, p. 200; Kashf al-Ghammah, vol. 3, p. 265; S.ira-t. al-Mustaqi-m, vol. 2, p. 260; Bih.a-r al-Anwa-r, vol. 51, p. 240; Ithba-t al-Huda-h, vol. 3, p. 615; Nu-r Kashf al-Asta-r, p. 69. [103] Kha-tu-na-ba-di-, Arba‘i-n, p. 67; Ithba-t al-Huda-h, vol. 3, p. 700. [104] Ash-Shi-‘ah wa’r-Raj‘ah, vol. 1, p. 167. [105] Ibn H.amma-d, Fitan, p. 161. [106] Ibn H.amma-d, Fitan, p. 86; ‘Iqd ad-Durar, p. 127; Kanz al-‘Umma-l, vol. 14, p. 588. [107] Ibn T.a-wu-s, Mala-h.im, p. 53; ‘Iqd ad-Durar, p. 130; Ash-Shi-‘ah wa’r-Raj‘ah, vol. 1, p. 210. [108] Ibn T.a-wu-s, Mala-h.im, p. 53; Ash-Shi-‘ah wa’r-Raj‘ah, vol. 1, p. 211. [109] Nu-r al-Abs.a-r, p. 138; Shi-‘ah wa’r-Raj‘ah, vol. 1, p. 211. [110] Ibn H.amma-d, Fitan, p. 84; Ibn al-Muna-di-, p. 47; Da-rmi-, Sunan, p. 98; ‘Iqd ad-Durar, p. 126; Ibn T.a-wu-s, Fitan, p. 49. [111] Al-Ayqa-z. min al-Haj‘ah, p. 266. See Kashi-, Ikhtiya-r Ma‘rifah ar-Rija-l, p. 217; Ibn Da-wu-d, Ar-Rija-l, p. 206. [112] Al-Ayqa-z. min al-Haj‘ah, p. 266. See Bih.a-r al-Anwa-r, vol. 53, p. 67; Ithba-t al-Huda-h, vol. 3, p. 561. [113] Ash-Shi-‘ah wa’r-Raj‘ah, vol. 1, p. 158. [114] Khara-’ij, vol. 1, p. 185; Bih.a-r al-Anwa-r, vol. 41, p. 296; Mustadraka-t ‘Ilm Rija-l al-Hadi-th, vol. 2, p. 118. Notwithstanding an extensive study of both Sunni- and Shi-‘ah books which I have conducted regarding Jubayr ibn Kha-bu-r, I have found nothing except the following point: Ima-m as.-S.a-diq (‘a) said: “Jubayr ibn Kha-bu-r was a treasurer of Mu‘a-wiyah. His old mother was living in Ku-fah. One day Jubayr said to Mu‘a-wiyah: “I missed my mother. Kindly permit me to see her so that I could fulfill some of those rights I owe to her.” Mu‘a-wiyah said: “What is your business in the city of Ku-fah? There is a sorcerer there named ‘Ali- ibn Abi- T.a-lib and I am not sure that he would not deceive you.” Jubayr said: “I have no business with ‘Ali-. I want to go there in order to see my mother and give to her some of her rights.” After being granted permission, Jubayr set out for the journey. When he arrived in the city of Ku-fah—since the Commander of the Faithful (‘a) after the Battle of S.iffi-n had assigned guards to be posted around the city who used to control the traffic to and from the city—he was arrested by the guards and brought to the city center. ‘Ali- said to him: “You are among the Godly treasurers. Mu‘a-wiyah said to you that I am a sorcerer.” Jubayr said: “By God! He has said exactly that.” The Ima-m (‘a) said: “You have an asset along with you a portion of which you have buried in the ‘Ayn at-Tamar district.” Jubayr also admitted it. Afterward, the Commander of the Faithful (‘a) ordered Ima-m al-Hasan (‘a) to entertain him. The following day, ‘Ali- (‘a) said to his followers: “This person in Jabal al-Ahwa-z…” (The complete sentence is in the text of the book.) [115] Dala-’il al-Ima-mah, p. 248; Ithba-t al-Huda-h, vol. 3, p. 573. [116] H.us.ayni-, Al-Hida-yah, p. 31; Irsha-d al-Qulu-b, p. 286; H.ilyah al-Abra-r, vol. 2, p. 601. The other persons are Da-wu-d Raqi- and Najm ibn A‘yun, H.amra-n ibn A‘i-n, and Maysar ibn ‘Abdul-‘Azi-z whose revival and presence at the time of Ima-m al-Qa-’im (‘atfs) have been mentioned in some hadi-ths, which we shall discuss later. [117] Ibn H.amma-d, Fitan, p. 85; ‘Aqd ad-Darar, p. 129; Al-H.a-wi- Li’l-Fata-wa-, vol. 2, p. 69. [118] Nu‘ma-ni-, Ghaybah, p. 315; Ithba-t al-Huda-h, vol. 3, p. 547; Bih.a-r al-Anwa-r, vol. 52, p. 369. [119] Firdaws al-Akhba-r, vol. 5, p. 366. [120] ‘Abdur-Razza-q, Mus.annif, vol. 11, p. 385; Al-Mu‘jam al-Kabi-r, vol. 7, p. 268; H.ilyah al-Awliya-’, vol. 3, p. 24; Firdaws al-Akhba-r, vol. 5, p. 445. [121] Probably it refers to the Arab tribe of Hamdan. [122] Ibn T.a-wu-s, Mala-h.im, p. 146. [123] Dala-’il al-Ima-mah, p. 316. [124] Bih.a-r al-Anwa-r, vol. 60, p. 218. [125] Ibid., p. 216. [126] Ibn T.a-wu-s, Mala-h.im, p. 147; Rawd.ah al-Wa-‘iz.i-n, p. 310; Bih.a-r al-Anwa-r, vol. 52, p. 304. [127] 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-Ghammah, vol. 3, p. 268. [128] Shaykh at.-T.u-si-, Ghaybah, p. 284; Ithba-t al-Huda-h, vol. 3, p. 517; Bih.a-r al-Anwa-r, vol. 52, p. 333. [129] Ibn T.a-wu-s, Mala-h.im, p. 142; Bih.ar al-Anwa-r, vol. 52, p. 304. [130] Shaykh at.-T.u-si-, Ghaybah (new edition), p. 477; Bih.a-r al-Anwa-r, vol. 52, p. 334; Ithba-t al-Huda-h, vol. 3, p. 518. [131] Ibn T.a-wu-s, Mala-h.im, p. 43; Yana-bi-‘ al-Mawaddah, vol. 2, p. 435; Ash-Shi-‘ah wa’r-Raj‘ah, vol. 1, p. 456. [132] His name is Samma-k ibn Kharshah Ans.a-ri-. The late Ma-mqa-ni- said concerning him: “I regard him as Hasan al-H.a-l…” See Tanqi-h. al-Maqa-l, vol. 2, p. 68. [133] Rawd.ah al-Wa-‘iz.i-n, vol. 2, p. 266; Ithba-t al-Huda-h, vol. 3, p. 55. [134] Al-Ka-fi-, vol. 3, p. 131; Al-I-qa-z., p. 290; Bih.a-r al-Anwa-r, vol. 27, p. 308. [135] Bih.a-r al-Anwa-r, vol. 54, p. 316. Qiblah: the direction where the Muslims face in times of prayer and other acts, which is the Ka‘bah in Mecca. [Trans.] [136] Bih.a-r al-Anwa-r, vol. 54, p. 316. [137] Su-rah al-Isra-’ (or Bani- Isra-’i-l) 17:104. [138] Bih.a-r al-Anwa-r, vol. 54, p. 316. [139] Su-rah al-A‘ra-f 7:159. [140] Bih.a-r al-Anwa-r, vol. 54, p. 316. [141] Ibid. [142] Su-rah al-Ma-’idah 5:14. [143] Al-Ka-fi-, vol. 5, p. 352; At-Tahdhi-b, vol. 7, p. 405; Wasa-’il ash-Shi-‘ah, vol. 14, p. 56; Nu-r ath-Thaqalayn, vol. 1, p. 601; Tafsi-r Burha-n, vol. 1, p. 454; Yana-bi-‘ al-Mawaddah, p. 422. [144] Bih.a-r al-Anwa-r, vol. 54, p. 334; vol. 26, p. 47. [145] The Shi-‘ah believe that in this very world and after the advent of Hadrat al-Mahdi- (‘atfs), the Infallible Ima-ms and a group of the believers as well as a group of the infidels will be revived and return again to the world. There are tens of h.adi-ths in this regard. My father, the late A-yatulla-h Shaykh Muh.ammad Rid.a- T.abasi- Najafi- (r) has discussed it in detail in the second volume of the book, Ash-Shi-‘ah wa’r-Raj‘ah (Najaf, 1385 AH). Recently, this book has been translated into Persian by H.ujjat al-Isla-m Shaykh Mi-r Sha-valad and published as Seta-reh-ye Derakhsha-n [Brilliant Star]. Fifteen years ago, by making use of the writings and words of my late father, I have also published a relevant lecture note. [146] Al-Ayqa-z. min al-Haj‘ah, p. 269. [147] Safa-: a hill in Mecca which is an extension of Abu- Qubays Mountain to the east of the Masjid al-Hara-m. Traversing the distance between this place and Marwah (another place in Mecca) is another devotional hajj rite and is termed sa‘i- [literally: effort, trial, attempt]. [Trans.] [148] Marwah: a hill located between the east and the southeast of Mecca, north of Safa-. [Trans.] [149] Kashi-, Rija-l, p. 402; Al-Khula-s.ah, p. 98; Qahba-’i-, Rija-l, vol. 2, p. 289; Al-Ayqa-z. min al-Haj‘ah, p. 284; Bih.a-r al-Anwa-r, vol. 54, p. 4; Mu‘jam Rija-l al-H.adi-th, vol. 6, p. 259. [150] Regarding the reliability of Da-wu-d Raqi-, the ‘ulama-’ of rija-l have extensive discussions. Some have considered this hadi-th as “weak” [d.a‘i-f] while others treated it reliable [mu’aththaq]. Another hadi-th has been reported from Ima-m as.-S.a-diq (‘a) as he has said: “The station and position of Da-wu-d to me is that of Miqda-d to the Prophet (s.).” Tanqi-h. al-Maqa-l, vol. 2, p. 414. [151] Al-Ayqa-z. min al-Haj‘ah, p. 264. [152] Dala-’il al-Ima-mah, p. 320; Al-Muh.ajjah, p. 46. [153] Kama-luddi-n, vol. 2, p. 654; ‘Ayya-shi-, Tafsi-r ‘Ayya-shi-, vol. 2, p. 56; Nu-r ath-Thaqalayn, vol. 1, p. 139; vol. 4, p. 94; Bih.a-r al-Anwa-r, vol. 52, p. 323. [154] ‘Uyu-n Akhba-r ar-Rida-, vol. 1, p. 59; Bih.a-r al-Anwa-r, vol. 52, p. 310. [155] Majma‘ az-Zawa-’id, vol. 7, p. 315. [156] Ibn T.a-wu-s, Mala-h.im, p. 64; Al-Fata-wa- al-H.adi-thiyyah, p. 31. [157] Kama-luddi-n, vol. 2, p. 671; Bas.a-’ir ad-Daraja-t, p. 311; Bih.a-r al-Anwa-r, vol. 52, p. 286. [158] Dala-’il al-Ima-mah, p. 248; Ithba-t al-Huda-h, vol. 3, p. 573. [159] His name is Sama-k ibn Khurshah Ans.a-ri-. The late Ma-mqa-ni- said concerning him: “I regard him as Hasan al-H.a-l…” See Tanqi-h. al-Maqa-l, vol. 2, p. 68. [160] Rawd.ah al-Wa-‘iz.i-n, p. 266; Ithba-t al-Huda-h, vol. 3, p. 55. [161] Durar al-Akhba-r, vol. 1, p. 258. [162] The term t?a-ghu-t applies to any idol, object, or individual that prevents men from doing what is good, and leads them astray. The term has been used eight times in the Qur’an. Prior to Islam, t?a-ghu-t had been the name of the one of the idols of the Quraysh tribe. This name is used also to mean Satan. Moreover, the term is used to indicate one who rebels against lofty values, or who surpasses all bounds in his despotism and tyranny and claims the prerogatives of divinity for himself whether explicitly or implicitly. [Trans.] [163] Kama-luddi-n, vol. 2, p. 654; ‘Ayya-shi-, Tafsi-r ‘Ayya-shi-, vol. 1, p. 134; Nu-r ath-Thaqalayn, vol. 4, p. 98; vol. 1, p. 340; Al-‘Adad al-Qawiyyah, p. 65; Ithba-t al-Huda-h, vol. 3, p. 548. [164] Al-Mustaja-d, p. 511. [165] Ibn T.a-wu-s, Mala-h.im, p. 65. [166] Nu‘ma-ni-, Ghaybah, p. 307; Ithba-t al-Huda-h, vol. 3, p. 545. [167] Ithba-t al-Huda-h, vol. 3, p. 578; Bih.a-r al-Anwa-r, vol. 52, pp. 307, 367; Bisha-rah al-Isla-m, p. 190. [168] Ibn H.amma-d, Fitan, p. 106; ‘Aqd ad-Darar, p. 143. [169] Kama-luddi-n, vol. 2, p. 672; ‘Ayya-shi-, Tafsi-r ‘Ayya-shi-, vol. 1, p. 67; Nu‘ma-ni-, Ghaybah, p. 315; Bih.a-r al-Anwa-r, vol. 2, p. 368; Al-Ka-fi-, vol. 8, p. 313; Al-Muh.ajjah, p. 19. [170] Su-rah al-Baqarah 2:148. [171] Firdaws al-Akhba-r, vol. 2, p. 449. [172] Rawd.ah Al-Wa-‘iz.i-n, vol. 2, p. 263; ‘Aqd ad-Darar, p. 65; Muttaqi- Hindi-, Burha-n, p. 145. [173] Bih.a-r al-Anwa-r, vol. 52, p. 324; Ithba-t al-Huda-h, vol. 3, p. 582; Bih.a-r al-Anwa-r, vol. 13 (Persian translation), p. 916. [174] Majma‘ al-Baya-n, vol. 1, p. 231; Ithba-t al-Huda-h, vol. 3, p. 524; Nu-r ath-Thaqalayn, vol. 1, p. 140; Bih.a-r al-Anwa-r, vol. 52, p. 291. [175] Nu‘ma-ni-, Ghaybah, p. 316; Bih.a-r al-Anwa-r, vol. 52, p. 198; Bisha-rah al-Isla-m, p. 198. [176] Ash-Shi-‘ah wa’r-Raj‘ah, vol. 1, p. 157; ‘Aqd ad-Darar, p. 96. [177] In a footnote pertaining to the Khut.bah al-Baya-n in the first volume of As-Shi-‘ah wa’r-Raj‘ah, my late father has thus written: “We have quoted this sermon [khut.bah] from the book Dawh.ah al-Anwa-r of Shaykh Muhammad Yazdi- but it is not only confined to this book. In fact, it has also been quoted in other books as A-qa- Buzurg Tehra-ni- mentions the titles of the following books in volume 7 of his Adh-Dhari-‘ah: a. Qa-d.i- Sa‘i-d Qummi-, Sharh.-e Hadi-th Ghama-mah, 1103 AH; b. Muh.aqqiq Qummi-, Ja-mi‘ ash-Shita-b, p. 772; c. A manuscript in Ima-m ar-Rida- (‘a) Library dated 729 AH; d. A manuscript inscribed by ‘Ali- ibn Jama-luddi-n dated 923 AH; e. Khula-s.ah at-Tarjuma-n; and f. Ma‘a-lim at-Tanzi-l. This sermon has some expressions that are repugnant to the essence of monotheism [tawh.i-d], but in all the manuscripts these lines are not included and as such, there is no doubt that they are among the forgeries of the Ghullahs (a certain group that attributes divinities to the infallible Ima-ms (‘a)). But the expressions such as ÇäÇ ãæÑÞ ÇáÇÔÌÇÑ æ ãËãÑ ÇáËãÇÑ and the like are also numerous in other hadi-ths. The same is true with this phrase, ÈäÇ ÃËãÑÊ ÇáÇÔÌÇÑ æ ÃíäÚÊ ÇáËãÇÑ æ ÌÑÊ ÇáÃäåÇÑ æ ÈäÇ íäÒá ÇáÛíË æ ÊäÈÊ ÚÔÈ ÇáÃÑÖ. In Ziya-rah al-Mut.laqah, it is thus stated: æ Èßã ÊäÈÊ ÇáÃÑÖ ÃÔÌÇÑåÇ æ Èßã ÊÎÑÌ ÇáÃÔÌÇÑ æ ÃËãÇÑåÇ... And in Ziya-rah ar-Rajabiyyah, it is also stated: ÃäÇ ÓÇÆáßã æ Âãáßã ÝíãÇ Åáíßã ÇáÊÝæíÖ æ Úáíßã ÇáÊÚæíÖ ÝÈßã íÌÈÑ ÇáãåíÖ æ íÔÝì ÇáãÑíÖ æ... Therefore, every expression or phrase that was apparently contradictory to the apparent meaning of the Qur’an and couldn’t be justified as authentic has nothing to do whatsoever with the Infallibles (‘a). The presence of some expressions in the sermon that are forgeries should not necessarily render the whole noble sermon as unauthentic. [178] Bih.a-r al-Anwa-r, vol. 52, p. 308. [179] Su-rah al-H.ijr 15:75. [180] Bih.a-r al-Anwa-r, vol. 52, p. 386. [181] ‘Ayya-shi-, Tafsi-r ‘Ayya-shi-, vol. 2, p. 56; Bih.a-r al-Anwa-r, vol. 52, p. 341. [182] Bih.a-r al-Anwa-r, vol. 52, p. 308. [183] Loc. cit. [184] Ibid., p. 310. [185] Ithba-t al-Huda-h, vol. 3, p. 585. [186] Shaykh at.-T.u-si-, Ghaybah, p. 284; Nu‘ma-ni-, Ghaybah, p. 315; Ibn T.a-wu-s, Mala-h.im, p. 145; Kanz al-‘Umma-l, vol. 14, p. 592; Bih.a-r al-Anwa-r, vol. 52, p. 334; Ithba-t al-Huda-h, vol. 3, p. 517. [187] Kama-luddi-n, vol. 2, p. 673; Bih.a-r al-Anwa-r, vol. 52, pp. 317, 327. [188] Kama-luddi-n, vol. 2, p. 673; Bih.a-r al-Anwa-r, vol. 52, pp. 317, 327, 372; Yana-bi-‘ al-Mawaddah, p. 424; Ih.qa-q al-H.aqq, vol. 13, p. 346. [189] Shaykh al-Mufi-d, Ikhtis.a-s., p. 24; Bih.a-r al-Anwa-r, vol. 52, p. 372. [190] Shaykh al-Mufi-d, Ikhtis.a-s., p. 24; Bas.a-’ir ad-Daraja-t, vol. 1, p. 124; Yana-bi-‘ al-Mawaddah, pp. 448, 489; Ithba-t al-Huda-h, vol. 3, p. 557; Bih.a-r al-Anwa-r, vol. 52, pp. 318, 372. [191] Al-Ka-fi-, vol. 8, p. 282; Bih.a-r al-Anwa-r, vol. 52, p. 335. [192] Khara-’ij, vol. 2, p. 840; Bih.a-r al-Anwa-r, vol. 52, p. 336. See H.ilyah al-Awliya-’, vol. 3, p. 184; Kashf al-Ghumah, p. 345; Yana-bi-‘ al-Mawaddah, p. 448. Similar h.adi-th has also been reported from Ima-m al-Ba-qir (‘a) as recorded in Bas.a-’ir ad-Daraja-t, p. 24; Bih.a-r al-Anwa-r, vol. 2, p. 189. [193] Bih.a-r al-Anwa-r, vol. 52, p. 308. [194] Kama-luddi-n, vol. 2, p. 673; Ithba-t al-Huda-h, vol. 3, p. 493; Bih.a-r al-Anwa-r, vol. 52, p. 327. [195] Mustadrak al-Wasa-’il, vol. 11, p. 114. [196] Shaykh at.-T.u-si-, Ama-li-, vol. 1, p. 236; Bisha-rah al-Mus?t?afa-, p. 113; Ithba-t al-Huda-h, vol. 3, p. 529; Bih.a-r al-Anwa-r, vol. 52, p. 123, 317. [197] Ithba-t al-Huda-h, vol. 3, p. 490. See Shaykh at.-T.u-si-, Ama-li-, vol. 1, p. 236; Burqi-, Mah.a-sin, p. 173; Nu-r ath-Thaqalayn, vol. 5, p. 356. [198] Al-Ka-fi-, vol. 2, p. 222. [199] ‘Ayya-shi-, Tafsi-r ‘Ayya-shi-, vol. 2, p. 261; Bih.a-r al-Anwa-r, vol. 52, p. 224. [200] Nu‘ma-ni-, Ghaybah, p. 244; Bih.a-r al-Anwa-r, vol. 52, p. 369; Ithba-t al-Huda-h, vol. 3, p. 542. [201] Kurdha- [Kurds] in the original text; that is, with the Kurds. [Trans.] [202] Ru-mya-n [Romans] in the original text; that is, with the Romans. [Trans.] [203] Bas.a-’ir ad-Daraja-t, p. 141; Ithba-t al-Huda-h, vol. 3, p. 523; T.abs.irah al-Wali-, p. 97; Bih.a-r al-Anwa-r, vol. 27, pp. 41; vol. 54, p. 334. [204] Ibid. [205] Kama-luddi-n, vol. 1, p. 366; ‘Uyu-n Akhba-r ar-Rida-, vol. 1, p. 262; Bih.a-r al-Anwa-r, vol. 18, p. 346. [206] Su-rah al-H.ajj 22:41. [207] Tafsi-r Burha-n, vol. 2, p. 96; Yana-bi-‘ al-Mawaddah, p. 425; Bih.ar al-Anwa-r, vol. 51, p. 1. [208] Ih.qa-q al-H.aqq, vol. 13, p. 259; Yana-bi-‘ al-Mawaddah, p. 487; Bih.a-r al-Anwa-r, vol. 52, p. 378; Ash-Shi-‘ah wa’r-Raj‘ah, vol. 1, p. 218. [209] ‘Iqd ad-Durar, p. 222; Fara-’id Fawa-’id al-Fikr, p. 9. [210] Kama-luddi-n, vol. 1, p. 331; Al-Fus.u-l al-Muhimmah, p. 284; As‘a-f ar-Ra-ghibi-n, p. 140. [211] Yana-bi-‘ al-Mawaddah, p. 423. [212] Al-Qawl al-Mukhtas.ar, p. 23. [213] ‘Uyu-n Akhba-r ar-Rida-, p. 65; Ih.qa-q al-H.aqq, vol. 13, p. 346; Ash-Shi-‘ah wa’r-Raj‘ah, vol. 1, p. 218. [214] Kama-luddi-n, vol. 2, p. 394; Bih.a-r al-Anwa-r, vol. 52, pp. 323, 336; Ash-Shi-‘ah wa’r-Raj‘ah, vol. 1, p. 218. See Ibn H.amma-d, Fitan, p. 95; S.ira-t. al-Mustaqi-m, vol. 2, pp. 250, 262; Shaykh al-Mufi-d, Al-Irsha-d, p. 362; A‘la-m al-Wara-, p. 430. [215] Acre (also called Akko): a city in Occupied Palestine, near Haifa, located on the Bay of Haifa, an arm of the Mediterranean Sea, is one of the oldest continuously inhabited cities in the world. [Trans.] [216] Tarsus (city) (ancient Cydnus): a city in southern Turkey, on the Tarsus River, near Adana and also near the Mediterranean Sea. [Trans.] [217] Antioch or Antakya (in Turkey): a city in southern Turkey, the capital of Hatay Province, on the Orontes River, near the Mediterranean Sea. The fact that Antioch is mentioned in the hadi-th as the place of refuge of the people in Ru-m [Rome] seems to indicate that the name “Rome” refers to Constantinople (capital of Byzantine or the Eastern Roman Empire). It is because it seems illogical to flee from a far place (Rome in Italy) to a place (Antioch in Turkey), which is near the spot of a perceived danger. This is corroborated by the fact that the same word, Ru-m [“Rome”] mentioned in the Qur’an (Surah ar-Ru-m) refers historically to the Byzantine or Eastern Roman Empire. [Trans.] [218] Ibn H.amma-d, Fitan, p. 116; ‘Aqd ad-Durar, p. 189. [219] Bih.a-r al-Anwa-r, vol. 52, p. 365. [220] Firdaws al-Akhba-r, vol. 3, p. 83; Sha-fi‘i-, Baya-n, p. 137; Ih.qa-q al-H.aqq, vol. 13, p. 229; vol. 19, p. 660. [221] Ibn Abi- Shaybah, Mus.annif, vol. 13, p. 18. [222] S.i-n (China) is said to refer to East Asia which includes the former Soviet Union, India, Nepal, Burma (Myanmar), Vietnam, Japan, the China Sea, and the Korean Peninsula. See Al-Munjid. [223] Bih.a-r al-Anwa-r, vol. 52, p. 339; Ih.qa-q al-H.aqq, vol. 13, p. 352; Ash-Shi-‘ah wa’r-Raj‘ah, vol. 1, p. 400. [224] Ash-Shi-‘ah wa’r-Raj‘ah, vol. 1, p. 162. [225] Constantinople: a city in Turkey built in the 7th century BCE and has been the capital of the Eastern Roman empire for sometime. See Mu‘jam al-Bulda-n, vol. 4, p. 347; A‘la-m al-Munjid, p. 28. [226] Daylam: a place in the mountainous part of Gi-la-n which is located in the north of Qazvi-n. See Mu‘jam al-Bulda-n, vol. 1, p. 99; A‘la-m al-Munjid, p. 227; Burha-n-e Qa-t.i‘, vol. 1, p. 570. [227] Ithba-t al-Huda-h, vol. 3, p. 585; Bih.a-r al-Anwa-r, vol. 52, p. 388. See Bih.a-r al-Anwa-r, vol. 54, p. 332, hadi-th nos. 1, 6, 11, 14, 17-19, 34-36, 46. [228] Balanjar refers to Khazar (former Soviet Union). See Mu‘jam al-Bulda-n, vol. 1, p. 99; I‘la-m al-Munjid, p. 214. [229] ‘Iqd ad-Durar, p. 123 as quoted from Ibn al-Muna-di-, Mala-h.im. [230] ‘Asqala-n: a city in Sha-m which is a dependency of Palestine and along the seashore. It is located between the cities of Gaza and Bayt al-Jabrayn. See Mu‘jam al-Bulda-n, vol. 3, p. 673. [231] ‘Iqd ad-Durar, p. 201. [232] Rome is presently the capital of Italy. At that time, it was the political capital of kings who used to rule there under the official title of Cesar and dominate a considerable portion of the world such that its sphere of influence encompassed the Mediterranean Sea, North Africa, Greece, Turkey, Syria, Lebanon, and Palestine, and all these territories were regarded as Rome (Roman Empire). [233] Turkista-n is located in the continent of Asia and divided between China and the ex-Soviet Union including Uighur China, Turkmenistan, Uzbekistan, Tashkand, Tajikistan, Qaranji-r, and Kazakhstan. See I‘la-m al-Munjid. [234] Hind: the triangle-shaped subcontinent in South Asia including India, Pakistan, Bhutan, and Nepal. See Burha-n-e Qa-t.i‘, vol. 1, p. 703; I‘la-m al-Munjid, p. 542. [235] Nu‘ma-ni-, Ghaybah, p. 108; Bih.a-r al-Anwa-r, vol. 52, p. 348. [236] Al-Qawl al-Mukhtas.ar, p. 26. [237] ‘Iqd ad-Durar, pp. 97, 319; Ibn T.a-wu-s, Mala-h.im, p. 81; H.anafi-, Burha-n, p. 88. [238] ‘Iqd ad-Darar, 201; Sha-fi‘i-, Baya-n, p. 114; Ih.qa-q al-H.aqq, vol. 13, p. 229. [239] H.ija-z stretches from the north to the Gulf of ‘Aqabah, from the west to the Red Sea, from the east to Najd, and from the south to ‘Asi-r. See I‘la-m al-Munjid, p. 229. As reported by H.amu-yini-, from the depth of San‘a- in Yemen to Sha-m is called H.ija-z in which Tabu-k and Palestine are also included. See Mu‘jam al-Bulda-n. [240] Ibn H.umma-d, Fitan, p. 95; Muttaqi- Hindi-, Burha-n, p. 141; Ibn T.a-wu-s, Mala-h.im, p. 64; Al-Mukhtas.ar, p. 23. [241] Khora-san at that time included a portion of Iran, Afghanistan and the ex-Soviet Union. See I‘la-m al-Munjid, p. 267. [242] Ash-Shi-‘ah wa’r-Raj‘ah, vol. 1, p. 158. [243] Armenia is in Asia Minor and bordering the mountains of Ararat and the Caucasus, as well as Iran, Turkey, and the Euphrates River. It once had an independent government and after the downfall of the Byzantine Empire this land was divided among Iran, Russia and the Ottoman Empire. See I‘la-m al-Munjid, p. 25. [244] Ash-Shi-‘ah wa’r-Raj‘ah, vol. 1, p. 162. [245] Ibid., p. 164. [246] Ibid. See ‘Iqd ad-Durar, p. 200; Ih.qa-q al-H.aqq, vol. 13, p. 229. [247] Shaykh al-Mufi-d, Al-Irsha-d, p. 341; Bih.a-r al-Anwa-r, vol. 52, p. 337. [248] Ibn T.a-wu-s, Mala-h.im, p. 64; Al-Fata-wa- al-Hadi-thiyyah, p. 31. [249] D.abbah is the name of a village in H.ija-z located on the way to Sha-m along the seashore. Adjacent to it is the village of Hadrat Ya‘qu-b (‘a) called Bada-. Bani- D.abbah is a tribe that stood up in support of the enemies of ‘Ali- (‘a) in the Battle of Jamal, and most of the famous poets and epic versifiers there belonged to the tribes of D.abbah and Azd. In that battle they surrounded the camel of ‘A-’ishah and supported her. See Sam‘a-ni-, Insa-b, vol. 4, p. 12; Ibn Abi-’l-H.adi-d, Sharh. Nahj al-Bala-ghah, vol. 9, p. 320; vol. 1, p. 253. [250] Ghani- is a tribe that lives in Ha-r in the Arabian Peninsula between Mu-s.il and Sha-m, and it is associated with a certain person named Ghani- ibn Ya‘s.ur. See Sam‘a-ni-, Insa-b, vol. 4, p. 315. [251] Ba-hilah is a tribe associated with a certain person named Ba-hilah ibn A‘s.ar. The Arabs at that time used to avoid establishing relationships with this tribe because no noble and honorable men could be found in it. Members of the Ba-hilah tribe were despicable people. Before leaving for the Battle of S.iffi-n Hadrat ‘Ali- (‘a) said to them: “I swear to God that I am angry with you in the same manner that you are angry with me. So, you come and claim your right, and migrate from Ku-fah to Daylam. See Sam‘a-ni-, Insa-b, vol. 1, p. 275; Waq‘ah S.iffi-n, p. 116; An-Nafyi wa’t-Taghri-b, p. 349; Ibn Abi-’l-H.adi-d, Sharh. Nahj al-Bala-ghah, vol. 3, p. 272; Al-Gha-ra-t, vol. 2, p. 21. [252] Nu‘ma-ni-, Ghaybah, p. 299; Bas.a-’ir ad-Daraja-t, p. 336; H.ilyah al-Abra-r, vol. 2, p. 632; Bih.a-r al-Anwa-r, vol. 52, p. 363; vol. 48, p. 84. [253] ‘Ayya-shi-, Tafsi-r ‘Ayya-shi-, vol. 2, p. 61; Tafsi-r Burha-n, vol. 2, p. 83; Bih.a-r al-Anwa-r, vol. 52, p. 345. [254] Su-rah as.-S.aff 61:14. [255] Bas.a-’ir ad-Daraja-t, p. 336; Bih.a-r al-Anwa-r, vol. 52, p. 375; vol. 47, p. 84; vol. 14, p. 279. [256] Ibn H.amma-d, Fitan, p. 162; Al-Mu‘jam as.-S.aghi-r, p. 150; Ih.qa-q al-H.aqq, vol. 13, p. 204. [257] ‘Iqd ad-Darar, p. 166. See ‘Abd ar-Razza-q, Mus.annif, vol. 11, p. 401. [258] Ibn T.a-wu-s, Mala-h.im, p. 152. [259] Al-Mu‘jam al-Kabi-r, vol. 9, p. 342 and similar topic has also been reported by Kha-rijah ibn as.-S.alt in ‘Aqd ad-Darar, p. 331. [260] Al-Fa-’iq, vol. 1, p. 354. [261] Ibn H.amma-d, Fitan, p. 159; Ibn T.a-wu-s, Mala-h.im, p. 82. [262] Mustadrak al-Wasa-’il, vol. 12, p. 335; vol. 14, p. 354. [263] Bih.a-r al-Anwa-r, vol. 52, p. 356. [264] Ibid., p. 343. [265] Nu‘ma-ni-, Ghaybah, p. 308; Bih.a-r al-Anwa-r, vol. 52, p. 361. [266] H.us.ayni-, Al-Hida-yah, p. 31; Irsha-d al-Qulu-b, p. 286. [267] Kama-luddi-n, vol. 2, p. 672; Nu‘ma-ni-, Ghaybah, p. 309; Ka-mil az-Ziya-ra-t, p. 120; Al-‘Adad al-Qawiyyah, p. 74; Mustadrak al-Wasa-’il, vol. 10, p. 245. [268] Bih.a-r al-Anwa-r, vol. 52, p. 343; Nu-r ath-Thaqalayn, vol. 1, p. 388; Al-Qawl al-Mukhtas.ar, p. 21. [269] Ithba-t al-Huda-h, vol. 3, p. 549; Nu-r ath-Thaqalayn, vol. 12, p. 388; Mustadral al-Wasa-’il, vol. 2, p. 448. [270] Bih.a-r al-Anwa-r, vol. 14, p. 339. See Nu‘ma-ni-, Ghaybah, p. 311. [271] Ibn H.amma-d, Fitan, p. 101; Sha-fi‘i-, Baya-n, p.515; Al-H.a-wi- Li’il-Fata-wa-, vol. 2, p. 73; As.-S.awa-‘iq al-Mah.riqah, p. 167; Kanz al-‘Umma-l, vol. 4, p. 589; Ibn at.-T.a-wu-s, Mala-h.im, p. 73; Ih.qa-q al-H.aqq, vol. 19, p. 652. [272] Su-rah an-Nah.l 16:1. [273] Ta’wi-l al-A-ya-t az.-Z.a-hirah, vol. 1, p. 252; Ithba-t al-Huda-h, vol. 3, p. 562; Bih.a-r al-Anwa-r, vol. 52, p. 356. [274] Dala-’il al-Ima-mah, p. 241; Ithba-t al-Huda-h, vol. 3, p. 573. [275] Bas.a-’ir ad-Daraja-t, p. 144; Ithba-t al-Huda-h, vol. 3, p. 523; Tabs.irah al-Wali-, p. 97; Bih.a-r al-Anwa-r, vol. 27, p. 41; vol. 54, p. 334. [276] It refers to these noble Qur’anic verses: ? ÅöÑóãó ÐóÇÊö ÇáúÚöãóÇÏö ? ÇáøóÊöí áóãú íõÎúáóÞú ãöËúáõåóÇ Ýöí ÇáúÈöáÇÏö ? “[And] Iram, [the city] of the pillars, and the like of which was not created mong cities.” (Su-rah al-Fajr 89:7-8) The purport of the hadi-th is that such a magnificent and grandiose city will be made manifest for Hadrat ‘I-sa- (‘a) and this hidden city will be permanent. [277] Gha-yah al-Mara-m, p. 697; H.ilyah al-Abra-r, vol. 2, p. 620; Ash-Shi-‘ah wa’r-Raj‘ah, vol. 1, p. 136. See Ibn T.a-wu-s, Mala-h.im, p. 66; Ithba-t al-Huda-h, vol. 3, pp. 489, 541. [278] Yana-bi-‘ al-Mawaddah, p. 401. It is also recorded in Ibn H.amma-d, Fitan, p. 98; Muttaqi- Hindi-, Burha-n, p. 157; Ibn T.a-wu-s, Mala-h.im, p. 67. [279] Nu‘ma-ni-, Ghaybah, p. 231; ‘Aqd ad-Darar, p. 226; Ithba-t al-Huda-h, vol. 3, p. 539; H.ilyah al-Abra-r, vol. 2, p. 628; Bih.a-r al-Anwa-r, vol. 52, p. 353. [280] Burqi-, Mah.a-sin, p. 320; Al-Ka-fi-, vol. 5, p. 33; ‘Ilal ash-Shara-’i‘, p. 150; At-Tahdhi-b, vol. 6, p. 155; Wasa-’il ash-Shi-‘ah, vol. 11, p. 57; Mustadrak al-Wasa-’il, vol. 11, p. 58; Ja-mi‘ Ah.a-di-th ash-Shi-‘ah, vol. 13, p. 101. [281] Perhaps what is meant by “al-‘araq” [perspiration] is “rag” [a blood vessel], which alludes to the series of beheadings to be done at that time. [282] Nu‘ma-ni-, Ghaybah, p. 285; Ithba-t al-Huda-h, vol. 3, p. 543. [283] Nu‘ma-ni-, Ghaybah, p. 284; Ithba-t al-Huda-h, vol. 3, p. 543 [284] Nu‘ma-ni-, Ghaybah, p. 231. See At-Tahdhi-b, vol. 6, p. 154; Wasa-’il ash-Shi-‘ah, vol. 11, p. 57; Bih.a-r al-Anwa-r, vol. 52, p. 353; Mustadrak al-Wasa-’il, vol. 11, p. 54. [285] Nu‘ma-ni-, Ghaybah, p. 231; ‘Aqd ad-Darar, p. 227; Ithba-t al-Huda-h, vol. 3, p. 539; Bih.a-r al-Anwa-r, vol. 52, p. 354. [286] Bih.a-r al-Anwa-r, vol. 52, p. 349. [287] Shaykh al-Mufi-d, Al-Irsha-d, p. 364; Rawd.ah al-Wa-‘iz.i-n, vol. 2, p. 265; Kashf al-Ghammah, vol. 3, p. 255; S.ira-t. al-Mustaqi-m, vol. 2, p. 253; Ithba-t al-Huda-h, vol. 3, p. 527; Bih.a-r al-Anwa-r, vol. 52, pp. 338, 349. [288] Na-s.ibi-s or Nawa-s.ib (s. na-s.ibi-) are those who declare their faith in Islam but display enmity toward the Ahl al-Bayt (‘a). [Trans.] [289] Jizyah: a tax levied on non-Muslim citizens of the Muslim state in exchange for the protection they receive and in lieu of the taxes, such as zaka-t, that only Muslims pay. [Trans.] [290] Ahl adh-Dhimmah: non-Muslim citizens of the Muslim state, whose rights and obligations are contractually determined. [Trans.] [291] Al-Ka-fi-, vol. 8, p. 227; Ithba-t al-Huda-h, vol. 3, p. 450; Mir’a-h al-‘Uqu-l, vol. 26, p. 160; Bih.a-r al-Anwa-r, vol. 52, p. 375. [292] Ih.qa-q al-H.aqq, vol. 13, p. 357; Al-Muh.ajjah, p. 429. [293] ‘Uyu-n Akhba-r ar-Rida-, vol. 1, p. 273; ‘Ilal ash-Shara-’i‘, vol. 1, p. 219; Bih.a-r al-Anwa-r, vol. 52, p. 313. [294] ‘Ilal ash-Shara-’i‘, vol. 2, p. 96; Bih.a-r al-Anwa-r, vol. 52, p. 317. [295] Nu‘ma-ni-, Ghaybah, p. 165; Bih.a-r al-Anwar, 52, pp. 351, 361. [296] Asad al-Gha-bah, vol. 3, pp. 7, 372. [297] Tanqi-h. al-Maqa-l, vol. 2, p. 246. [298] Nu‘ma-ni-, Ghaybah, p. 122; Bih.a-r al-Anwa-r, vol. 52, p. 355. [299] Ibid. [300] Nu‘ma-ni-, Ghaybah, p. 165; Bih.a-r al-Anwa-r, vol. 52, p. 355. [301] Su-rah A-l ‘Imran 3:83. [302] ‘Ayya-shi-, Tafsi-r ‘Ayya-shi-, vol. 1, p. 183; Nu-r ath-Thaqalayn, vol. 1, p. 362; Ithba-t al-Huda-h, vol. 3, p. 549; Tafsi-r S.a-fi-, vol. 1, p. 267; Bih.a-r al-Anwa-r, vol. 52, p. 340. [303] Su-rah an-Nisa-’ 4:159. [304] Qummi-, Tafsi-r Qummi-, p. 146; Ih.qa-q al-H.aqq, vol. 13, p. 332; Al-‘Ara-’is al-Wa-d.ih.ah, p. 209; Bih.a-r al-Anwar, vol. 14, p. 349. Ibn Athi-r said: “At that time no Ahl adh-Dhimmah will be left to pay the jizyah.” Perhaps, what is meant by this is that the Ahl adh-Dhimmah will either embrace Islam or be killed. Of course, there have been other hadi-ths contrary to this purport. See Naha-yah, vol. 5, p. 197. [305] Ahmad ibn H.anbal, Musnad Ibn H.anbal, vol. 2, pp. 398, 520. [306] Ahmad ibn H.anbal, Musnad Ibn H.anbal, vol. 3, p. 367; H.a-kim, Mustadrak, vol. 4, p. 503. See Ibn H.amma-d, Fitan, p. 159; Ibn Ma-jah, Sunan Ibn Ma-jah, vol. 2, p. 1359. [307] Bih.a-r al-Anwa-r, vol. 52, p. 376. [308] Naha-yah, vol. 5, p. 197. [309] ‘Iqd ad-Durar, p. 40. [310] Nu‘ma-ni-, Ghaybah, p. 283; Bih.a-r al-Anwa-r, vol. 52, p. 357. [311] Khawa-rij (Kharijites or dissenters) were a group of quasi-holy, narrow-minded Muslims who were originally followers of Ima-m ‘Ali- (‘a) and fought with him at the Battle of Siffi-n. Initially they supported arbitration, pushing Ima-m ‘Ali- to accept it; however, later they revolted against it arguing that because God was the only true arbitrator, Ima-m ‘Ali- and those who agreed with him in the arbitration were not just wrong they were unbelievers, hence they could have no dealings with them. On Ima-m ‘Ali-’s return to Iraq from Siffi-n, this group split off from his army and set up camp on the banks of the Nahrawa-n canal where they began terrorizing the people whom they regarded as unbelievers. Ima-m ‘Ali- was at first able to talk to them and persuade some of them to cease in their hostilities, but eventually he was forced to take up arms against them. In 659 CE he attacked their army under the leadership of ‘Abdulla-h ibn Wahha-b al-Rasi-bi- at Nahrawa-n almost annihilating them. Nahrawa-n was the third and last battle Ima-m ‘Ali- had to wage with his enemies. [Trans.] [312] Muru-j adh-Dhahab, vol. 2, p. 418. [313] Batriyyah is one of the Zaydi- sects whose members follow Kathi-r an-Nawi-. The beliefs of the followers of this sect have similarities with that of the Sulayma-niyyah, another Zaydi- sect. They suspend their judgment on ‘Uthma-n ibn ‘Affa-n as to his being a Muslim or infidel. On religious issues they are followers of Mashrab-e I‘tiza-l while on the questions of jurisprudence most are followers of Abu- H.ani-fah. There is also a group among them who are Sha-fi‘i- or Shi-‘ah. See Bihjah al-A-ma-l, vol. 1, p. 95; Milal wa Nah.l, vol. 1, p. 161. [314] Shaykh al-Mufi-d, Al-Irsha-d, p. 364; Kashf al-Ghammah, vol. 3, p. 255; S.ira-t. al-Mustaqi-m, vol. 2, p. 354; Rawd.ah al-Wa-‘iz.i-n, vol. 2, p. 265; I‘la-m al-Wara-, p. 431; Bih.a-r al-Anwa-r, vol. 52, p. 328. [315] Dala-’il al-Ima-mah, p. 241; Shaykh at.-T.u-si-, Ghaybah, p. 283; Ithba-t al-Huda-h, vol. 3, p. 516; Bih.a-r al-Anwar, vol, 2, p. 598. [316] Nu‘ma-ni-, Ghaybah, p. 297; H.ilyah al-Abra-r, vol. 2, p. 361; Bih.a-r al-Anwa-r, vol. 52, p. 362; Bisha-rah al-Isla-m, p. 222. [317] Ibid. [318] Ithba-t al-Huda-h, vol. 3, p. 585; Bih.a-r al-Anwa-r, vol. 52, p. 387. [319] Nu‘ma-ni-, Ghaybah, p. 317; Shaykh at.-T.u-si-, Ghaybah, 273; Bih.a-r al-Anwa-r, vol. 52, pp. 329, 363. [320] Tafsi-r Fura-t, p. 100; Bih.a-r al-Anwa-r, vol. 52, p. 372. [321] Al-Ka-fi-, vol. 8, p. 227; Ithba-t al-Huda-h, vol. 3, p. 450; Bih.a-r al-Anwa-r, vol. 52, p. 375; Tanqi-h. al-Maqa-l, vol. 2, p. 43. [322] Mir’a-h al-‘Uqu-l, vol. 26, p. 160. [323] Bih.a-r al-Anwa-r, vol. 52, p. 376. [324] Su-rah al-Fath. 48:25. [325] Kama-luddi-n, vol. 2, p. 461; Al-Muh.ajjah, p. 206; Ih.qa-q al-H.aqq, vol. 13, p. 357. [326] In Islam the term hadd (pl. hudu-d) applies to punishments decreed for the commission of certain sins. [Trans.] [327] At-Tahdhi-b, vol. 6, p. 172; Wasa-’il ash-Shi-‘ah, vol. 11, p. 382; Mala-dh al-Akhya-r, vol. 9, p. 455. [328] Ibn Shahr A-shu-b, Mana-qib, vol. 4, p. 85; Bih.a-r al-Anwa-r, vol. 45, p. 299. [329] Ithba-t al-Huda-h, vol. 3, p. 528; Bih.a-r al-Anwa-r, vol. 52, p. 338. [330] Su-rah al-H.ijr 15:38. [331] ‘Ayya-shi-, Tafsi-r ‘Ayya-shi-, vol. 2, p. 243; Ithba-t al-Huda-h, vol. 3, p. 551; Tafsi-r S.a-fi-, vol. 1, p. 906; Tafsi-r Burha-n, vol. 2, p. 343; Bih.a-r al-Anwa-r, vol. 60, p. 254. ‘Alla-mah Sayyid Muhammad Husayn T?aba-t?aba-’i- has quoted another hadi-th with the same content from Tafsi-r Qummi-. Thereafter, he said: “There are hadi-ths reported from the Ahl al-Bayt (‘a) on the interpretation of most of the verses on Qiya-mah (literally, state of standing), which sometimes interpret the verses as the advent of Hadrat al-Qa-’im (‘atfs), at other times as the raj‘ah [return to life prior to the Day of Resurrection], and yet at other times as the Day of Resurrection itself. Perhaps, it is because these three days are in common in revealing truths although there is difference in terms of magnitude.” See Al-Mi-za-n fi- Tafsi-r al-Qur’a-n, vol. 12, p. 184; Ar-Raj‘ah fi- Ahadith al-Fariqin. [332] It refers to the following Qur’anic verse: ? æóÅöÐú ÃóÎóÐó ÑóÈøõßó ãöä Èóäöí ÂÏóãó ãöä ÙõåõæÑöåöãú ÐõÑøöíøóÊóåõãú æóÃóÔúåóÏóåõãú Úóáóì ÃóäÝõÓöåöãú ÃóáóÓúÊ ÈöÑóÈøößõãú ÞóÇáõæÇú Èóáóì ÔóåöÏúäóÇ Ãóä ÊóÞõæáõæÇú íóæúãó ÇáúÞöíóÇãóÉö ÅöäøóÇ ßõäøóÇ Úóäú åóÐóÇ ÛóÇÝöáöíäó “When your Lord took from the Children of Adam, from their loins, their descendants and made them bear witness over themselves, [He said to them,] ‘Am I not your Lord?’ They said, ‘Yes indeed! We bear witness.’ [This,] lest you should say on the Day of Resurrection, ‘Indeed we were unaware of this’.” (Su-rah 7:172) [Trans.] [333] Al-Qawl al-Mukhtas.ar, p. 20. [334] Mujtahi-d: an authority on the divine law who practices ijtiha-d, i.e “the search for a correct opinion in the deduction of the specific provisions of the law from its principles and ordinances.” [Trans.] [335] Muqallidi-n [literally, imitators, followers] (sing. muqallid): the persons who follow a certain marja‘ [reference authority] in matters of religious jurisprudence. [Trans.] [336] Taqiyyah: prudential dissimulation of one’s true beliefs under conditions of acute danger to one’s life, property, or honor, a practice based on Qur’an, 3:28. As its observance depends on certain terms and conditions, it may be obligatory [wa-jib], recommended [mustahab], abominable [makru-h], or forbidden [hara-m]. For a discussion of taqiyyah, see Sayyid Saeed Akhtar Rizvi, Taqiyyah (Dar es Salaam: Bilal Muslim Mission of Tanzania, 1992), http://www./taqiyyah. [337] Ta’wi-l al-A-ya-t az.-Z.a-hirah, vol. 2, p. 540; Ithba-t al-Huda-h, vol. 3, p. 564. [338] Kashi-, Rija-l, p. 138; Ithba-t al-Huda-h, vol. 3, p. 560; Bih.a-r al-Anwa-r, vol. 2, p. 246; Al-‘Awa-lim, vol. 3, p. 558. [339] Shaykh al-Mufi-d, Al-Irsha-d, p. 364; Rawd.ah al-Wa-‘id.i-n, vol. 2, p. 264; I‘la-m al-Wara-, p. 431; Bih.a-r al-Anwa-r, vol. 51, p. 30. [340] Ath-Tahdhi-b, vol. 4, p. 96; Mala-dh al-Akhya-r, vol. 6, p. 258. [341] Al-Ka-fi-, vol. 3, p. 503; Al-Faqi-h, vol. 2, p. 11; Kama-luddi-n, vol. 2, p. 671; Wasa-’il ash-Shi-‘ah, vol. 6, p. 19; Bih.a-r al-Anwa-r, vol. 52, p. 325. [342] Shaykh as.-S.adu-q, Khis.a-l, section 3, p. 133; Ithba-t al-Huda-h, vol. 3, p. 495. [343] “Natural Muslim” [Muslim fit.ri-]: a Muslim born of Muslim parents. [Trans.] [344] “National/community Muslim” [Muslim milli-]: a Muslim who converted to Islam and thus joined the Islamic community [milli-]. [Trans.] [345] Tadhkirah al-Fuqaha-, vol. 5, p. 7, kita-b az-zaka-t. See also Mir’a-h al-‘Uqu-l, vol. 16, p. 14. [346] Rawd.ah al-Muttaqi-n, vol. 3, p. 18. [347] Su-rah al-Mu’minu-n 23:101. [348] Dala-’il al-Ima-mah, p. 260; Tafsi-r Burha-n, vol. 3, p. 120; Ash-Shi-‘ah wa’r-Raj‘ah, vol. 1, p. 402. [349] Al-Faqi-h, vol. 4, p. 254; Shaykh as.-S.adu-q, ‘Aqa-’id, p. 76; H.us.ayni-, Hida-yah, p. 64, 87; Mukhtas.ar al-Bas.a-’ir, p. 159; Rawd.ah al-Muttaqi-n, vol. 11, p. 415; Bih.a-r al-Anwa-r, vol. 6, p. 249; vol. 101, p. 367. [350] Kashi-, Rija-l, p. 299; Ithba-t al-Huda-h, vol. 3, p. 561. [351] Ithba-t al-Huda-h, vol. 3, p. 496. [352] ‘Iqd ad-Durar, p. 166; Al-Qawl al-Mukhtas.ar, p. 14. [353] Su-rah al-An‘a-m 6:164; Su-rah al-Isra-’ (or Bani- Isra-’i-l) 17:15; Su-rah Fa-t.ir (or al-Mala-’ikah) 35:18; Su-rah az-Zumar 39:7. [354] ‘Ilal ash-Shara-’i‘, vol. 1, p. 219; ‘Uyu-n Akhba-r ar-Rida-, vol. 1, p. 273; Bih.a-r al-Anwa-r, vol. 52, p. 313; Ithba-t al-Huda-h, vol. 3, p. 455. [355] Man La- Yah.d.uruhu’l-Faqi-h, vol. 3, p. 200; Ath-Tahdhi-b, vol. 7, p. 179; Wasa-’il ash-Shi-‘ah, vol. 13, p. 123; Ithba-t al-Huda-h, vol. 3, p. 455; Mala-dh al-Akhya-r, vol. 11, p. 315. [356] Ibid. [357] Rawd.ah al-Muttaqi-n, vol. 7, p. 375. [358] Mala-dh al-Akhya-r, vol. 11, p. 315. [359] Shaykh as.-S.a-du-q, Mus.a-diqah al-Akhawa-n, p. 20; Ithba-t al-Huda-h, vol. 3, p. 495. [360] Qurb al-Asna-d, p. 54; Bih.a-r al-Anwa-r, vol. 52, p. 309; vol. 97, p. 58; Ithba-t al-Huda-h, vol. 3, pp. 523, 584; Bisha-rah al-Isla-m, p. 234. [361] Su-rah at-Tawbah (or, Bara-‘ah) 9:34. [362] Al-Ka-fi-, vol. 4, p. 61; At-Tahdhi-b, vol. 4, p. 143; ‘Ayya-shi-, Tafsi-r ‘Ayya-shi-, vol. 2, p. 87; Al-Muh.ajjah, p. 89; Tafsi-r S.a-fi-, vol. 2, p. 341; Tafsi-r Burha-n, vol. 2, p. 121; Nu-r ath-Thaqalayn, vol. 2, p. 213; Bih.a-r al-Anwa-r, vol. 73, p. 143; Mir’a-h al-‘Uqu-l, vol. 16, p. 193. [363] Shaykh at.-T.u-si-, Ghaybah, p. 283; Ithba-t al-Huda-h, vol. 3, p. 516; Bih.a-r al-Anwa-r, vol. 52, p. 332. [364] Nu‘ma-ni-, Ghaybah, p. 317; Bih.a-r al-Anwa-r, vol. 52, p. 364; Mustadrak al-Wasa-’il, vol. 3, p. 369; vol. 12, p. 294. [365] Man La- Yah.d.uruhu’l-Faqi-h, vol. 1, p. 53; Bih.a-r al-Anwa-r, vol. 52, p. 333; Ithba-t al-Huda-h, vol. 3, pp. 517, 556; Ash-Shi-‘ah wa’r-Raj‘ah, vol. 2, p. 400. See Man La- Yah.d.uruhu’l-Faqi-h, vol. 1, p. 232; Al-Irsha-d, p. 365; Rawd.ah al-Wa-‘iz.i-n, vol. 2, p. 264. [366] Mahdi--ye Maw‘u-d, p. 941; Al-Gha-ra-t, vol. 2, p. 324, footnote. [367] Bih.a-r al-Anwa-r, vol. 45, p. 189. [368] Maqs.u-rah: a place in the mosque used to be built for the caliph or congregational prayer leader where he would stand in prayer and be away from the access of his enemy. See Farhang-e Fa-rsi--e ‘Ami-d [‘Ami-d Persian Dictionary]. [369] Shaykh at.-T.u-si-, Ghaybah, p. 123; Ibn Shahr A-shu-b, Mana-qib, vol. 4, p. 437; I‘la-m al-Wara-, p. 355; Kashf al-Ghammah, vol. 3, p. 208; Ithba-t al-Huda-h, vol. 3, p. 412; Bih.a-r al-Anwa-r, vol. 50, p. 215; vol. 52, p. 323; Mustadrak al-Wasa-’il, vol. 3, pp. 379, 384. [370] Man La- Yah.d.uruhu’l-Faqi-h, vol. 1, p. 155 [371] Rawd.ah al-Muttaqi-n, vol. 2, p. 109. [372] Ithba-t al-Was.iyyah, p. 215; I‘la-m al-Wara-, p. 355. [373] ‘Ari-sh: a shade or bower for one’s protection from the sunlight. T.ari-h.i- is quoted as saying it is made up of date palm leaves and until the end of the date season, one could stay there. Maybe the destruction of the roofs of mosques is because mosques prior to the advent of Ima-m al-Mahdi- (‘atfs) will go beyond their state of simplicity since they will acquire ceremonial status. The destruction of minarets is perhaps based on the same reason; that they will have already lost their function as the locus of guidance and enlightenment of the people. In fact, on the contrary, they will be transformed as platforms for the consolidation of the rule of tyrants and traitors and to justify the interference of enemies in Muslim lands. [374] Man La- Yah.d.uruhu’l-Faqi-h, vol. 1, p. 153; Ithba-t al-Huda-h, vol. 3, p. 425; Wasa-’il ash-Shi-‘ah, vol. 3, p. 488; Rawd.ah al-Muttaqi-n, vol. 2, p. 101. [375] Al-Irsha-d, p. 364; Shaykh at.-T.u-si-, Ghaybah, p. 297; Nu‘ma-ni-, Ghaybah, p. 171; I‘la-m al-Wara-, p. 431; Kashf al-Ghammah, vol. 3, p. 255; Ithba-t al-Huda-h, vol. 3, p. 516; Bih.a-r al-Anwa-r, vol. 52, p. 332. [376] The late Shaykh as.-S.adu-q and ‘Alla-mah Majlisi- have stated its limit. See Rawd.ah al-Muttaqi-n, vol. 2, p. 94; Man La- Yah.d.uruhu’l-Faqi-h, vol. 1, p. 149. [377] Al-Ka-fi-, vol. 1, p. 397; Kama-luddi-n, vol. 2, p. 671; Mir’a-tu’l-‘Uqu-l, vol. 4, p. 300; Majlisi- regards this hadi-th as reliable; Bih.a-r al-Anwa-r, vol. 52, pp. 320, 330, 336, 339. [378] Ithba-t al-Huda-h, vol. 3, p. 585; Bih.a-r al-Anwa-r, vol. 52, p. 389. [379] Su-rah al-A‘ra-f 7:128; Su-rah Hu-d 11:49; Su-rah al-Qas.as. 28:83. [380] This occurred when the Prophet (s?) had returned from battle against the infidels of Tabuk. The muna-fiqi-n (hypocrites) approached the Prophet and told him that they had built a mosque where people could go on cold and rainy nights and where the sick could find shelter. They then requested that the Prophet take part in a congregational prayer which was to be held in their mosque. The Prophet said that he would reply to this request on his return from Tabuk; and having returned, he ordered the mosque in question to be demolished. Subsequently the following holy verse was revealed: “As for those who took a mosque for sabotage and for defiance, and to cause division among the faithful, and for the purpose of ambush [used] by those who have fought Allah and His Apostle before—they will surely swear: ‘We desired nothing but good,’ and Allah bear witness that they are indeed liars” (Su-rah at-Tawbah (or, Bara‘ah) 9:107). For further information, see commentary of the verse at http://www./quran. [Trans.] [381] Bih.a-r al-Anwa-r, vol. 52, p. 383. There have also been hadi-ths among the Ahl as-Sunnah with similar contents. |