Chapter 5 : Health and Medical Services
 

One of society’s problems prior to the advent of the Ima-m of the Time (‘atfs) will be the deterioration of health conditions and the inefficiency of treatment measures, which as a result, will lead to the spread of contagious diseases and sudden death throughout the world. The spread of ailments such as leprosy,

plague, paralysis, blindness, heart failure, and hundreds of others will be so threatening to the lives of people that it would seem as if everyone was waiting for certain death without any hope for a longer life. When they go to bed at night, there would be no hope for them to wake up and survive the following day, and if they were going outside, there would be no hope for their return.

These heartrending and painful circumstances will arise as effects of environmental pollution and as a consequence of the use of chemical, nuclear and biological weapons. The increase in the number of the dead as well as their not being buried and their decay will be factors for the outbreak of those diseases, or as a result of other psychological and emotional diseases that will occur out of hopelessness and the loss of loved ones. The causes of all these things might however be due to other factors of which we are unaware.

The government of Hadrat al-Mahdi- (‘atfs) in such a state of affairs will be the light of hope in the hearts of the calamity-smitten and afflicted people of that time for the elimination of such conditions and the restoration of health to human society. This is exactly what the government of the Ima-m of the Time (‘a) will do.

We shall mention here some hadi-ths regarding the condition of health and medical treatment prior to the Ima-m’s advent. Then, we shall examine some hadi-ths about the efforts of Hadrat Hujjah (‘atfs) in safeguarding society’s health and medical services:

The Spread of Diseases and Sudden Deaths

The Messenger of Allah (s.) said: “Among the signs of the approach of the Day of Resurrection is that a man will die without pain or ailments.”[173]

In another hadi-th, he (s.) said: “During the approach of Qiya-mah, there will be excessive and successive s.a-‘iqahs (thunder and lightning that would ignite fires and cause burning) so much so that when a person is in the company of his relatives or a group, he will ask, ‘Yesterday, who among you was struck by lightning and was burned?’ It will be answered: “So and so…”[174]

S.a-‘iqah means unconsciousness or the loss of intellect from hearing a frightening sound. It also means catching fire or burning. Therefore, a person who is afflicted with s.a-‘iqah either loses his intellect, or is burned from the effect of its fire[175] and turned into ashes. Of course, it is possible for s.a-‘iqah to be the result of the explosion of advanced weapons at that time which will burn and have a frightening sound such that anyone near them will turn into ashes. The effect they will have on human beings will not be anything but diseases; these three ailments and calamities can only be caused by destructive weapons.

The Messenger of Allah (s.) said in another hadi-th: “During the approach of Qiya-mah and Resurrection, there will be innumerable deaths and afterward will be years of many earthquakes.”[176]

In this regard, the Commander of the Faithful (‘a) said: “Prior to the advent of al-Qa-’im (‘atfs), two types of death will become rampant, i.e. the “red death” and the “white death”, which is actually the spread of epidemics.”[177]

Ima-m as.-S.a-diq (‘a) said: “Among the signs of Qiya-mah and Resurrection is the spread of paralysis and sudden death.”[178]

Ima-m al-Ka-z.im (‘a) quoted the Prophet (s.) as saying: “The occurrence of sudden death, leprosy and hemorrhoids would be among the signs of the approach of Qiya-mah and Resurrection.”[179]

It has been stated in Baya-n al-A’immah, thus: “Among the signs of the approach of al-Mahdi-’s advent is the spread of cholera and plague throughout the world especially in Baghdad and its neighboring cities as a result of which many people will die.”[180]

Health

Astounding quantum leaps in science, medical science in particular, would be achieved during the rule of al-Mahdi- (‘atfs) and it will be utilized for the improvement of health in society. Other factors contributing to the improvement of health in society would be extinguishing the flames of war; peace of mind; the preservation of mental health with the reformation of mankind; and the blossoming of agriculture and animal husbandry providing proper nourishment for people. Thus, the state of public health during the period of the Ima-m of the Age (‘atfs) will attain its highest and ideal level. It will be such that the physical condition of the people will change and their lifespans will become so much longer that sometimes a person would see his children, grandchildren and great grandchildren before departing from this world.

The Messenger of Allah (s.) said: “The day after I-sa- (‘a) comes down from heaven and kills ad-Dajja-l, the sun will rise in the west (and not in the east) and for forty years you will live prosperously and comfortably during which no one will die or get sick.”[181]

Maybe what is meant by this statement is that death and sickness, which would have been widespread prior to the Ima-m’s advent, will become insignificant and trivial during the period of the Ima-m. The literal meaning might also be true, i.e. during that particular period, there will be no death and sickness owing to the blessed presence of Hadrat Baqiyyatulla-h al-A‘z.am (‘atfs).

The Commander of the Faithful (‘a) said: “During the rule of al-Mahdi- (‘atfs)… lifespans will be long.”[182]

Mufad.d.al ibn ‘Umar said: “Ima-m as.-S.a-diq (‘a) said: ‘When our Qa-’im rises up… the people under the aegis of his rule will have long lifespans to the extent that for every person a thousand children will be born’.”[183]

In this regard, Ima-m as-Sajja-d (‘a) said: “When our Qa-’im rises up, God, the Honorable and Glorious, will keep our Shi-‘ah away from ailments and calamities, and make their hearts like solid iron and the strength of each of them to be equal to that of forty men. They will be rulers on the earth and its leading figures.”[184]

Concerning the healthy condition of the environment during the rule of the Ima-m of the Time (‘atfs), Ima-m al-Ba-qir (‘a) said: “When our Qa-’im rises up… septic tanks and drainpipes along roads will be removed.”[185]

Maintaining health in cities and in the social environment is one of the responsibilities of a government. As such, every factor that might threaten the healthy condition of the environment must be prevented. Dumping of domestic waste on the streets and constructing cess pits outside the house—as is the case in some deprived cities and villages—are detrimental to the healthy condition of the environment. So, we can see that one of the jobs to be undertaken by Hadrat al-Mahdi- (‘atfs) is to prevent any violation of health regulations.

Medical Services

Since health conditions will reach their ideal levels during the period of Hadrat al-Mahdi- (‘atfs), diseases will decrease; only a few individuals will be afflicted with sickness. Medical science will also reach its height and diverse sicknesses will be cured within a very short period of time. In addition to that, with the help of God, the Ima-m (‘atfs) himself will cure the incurable. In fact, it can be said that no ailment would be found during the rule of the Ima-m (‘atfs).

Regarding the government of al-Mahdi- (‘atfs), Ima-m al-Husayn (‘a) said: “No blind, paralytic or sick people will remain on the surface of the earth without being cured by God.”[186]

The Commander of the Faithful (‘a) said: “…Then, our Qa-’im who would then be in the state of occultation, will appear with Jibra’i-l before him and the Book of God behind him. He will cure those who would be suffering from vitiligo and leprosy.”[187]

It can be inferred from this hadi-th that Hadrat al-Mahdi- (‘atfs) himself will play a key role in curing incurable diseases.

Ima-m as.-S.a-diq (‘a) said: “When our Qa-’im rises up, God will keep the believers away from diseases and restore them to health.”[188]

In this regard, Ima-m al-Ba-qir (‘a) said: “Anyone who happens to see the Qa-’im from among us, the Ahl al-Bayt, will be cured if he had an ailment, and if he suffered from weakness, he will become strong and energetic.”[189]

It has thus been stated in Shaykh as.-S.adu-q’s Khis.a-l: “During the time of Hadrat al-Mahdi- (‘atfs), diseases will be cured and they (the faithful) will become like pieces of iron.”[190]

[1] “Earth full of tyranny”: “earth that died due to tyranny” in the original. [Trans.]

[2] Majma‘ az-Zawa-’id, vol. 7, p. 315; Al-Idha-‘ah, p. 119; Ih.qa-q al-H.aqq, vol. 13, p. 294.

[3] Su-rah al-H.adi-d 57:17.

[4] Kama-luddi-n, p. 668; Al-Mah.ajjah, p. 429; Nu-r ath-Thaqalayn, vol. 5, p. 242; Yana-bi-‘ al-Mawaddah, p. 429; Bih.a-r al-Anwa-r, vol. 51, p. 54.

[5] Nu‘ma-ni-, Ghaybah, p. 159; Ithba-t al-Huda-h, vol. 3, p. 544; Bih.a-r al-Anwa-r, vol. 52, p. 362.

[6] Su-rah al-H.ajj 22:41.

[7] Tafsi-r Qummi-, vol. 2, p. 87; Al-Muh.ajjah, p. 143; Ih.qa-q al-H.aqq, vol. 13, p. 341.

[8] Kama-luddi-n, p. 372; Kifa-yah al-Athar, p. 270; I‘la-m al-Wara-, p. 408; Kashf al-Ghammah, vol. 3, p. 314; Fara-’id as-Sa-mt.ayn, vol. 2, p. 336; Yana-bi-‘ al-Mawaddah, p. 448; Bih.a-r al-Anwa-r, vol. 52, p. 321; Gha-yah al-Mara-m, p. 696; Ih.qa-q al-H.aqq, vol. 13, p. 364.

[9] Ithba-t al-Huda-h, vol. 3, p. 496.

[10] ‘Iqd ad-Durar, p. 39; Ih.qa-q al-H.aqq, vol. 13, p. 186.

[11] Hajar al-Aswad: a black stone located in the eastern corner of the Ka‘bah, 1.5 meters above the ground, placed in the wall. Hajj pilgrims try to touch this stone during the circumambulation for blessings and luck as part of the Sunnah of the Holy Prophet (s?). [Trans.]

[12] T.awa-f: the ritual of circumambulating the Ka‘bah seven times, as a part of the H.ajj rituals. [Trans.]

[13] Al-Ka-fi-, vol. 4, p. 427; Man la- Yah.d.uhu’l-Faqi-h, vol. 2, p. 525; Bih.a-r al-Anwa-r, vol. 52, p. 374.

[14] Yana-bi-‘ al-Mawaddah, p. 431; Ithba-t al-Huda-h, vol. 3, p. 524.

[15] Firdaws al-Akhba-r, vol. 4, p. 496; Is‘a-f ar-Ra-ghibi-n, p. 124; Ih.qa-q al-H.aqq, vol. 19, p. 663; Ash-Shi-‘ah wa’r-Raj‘ah, vol. 1, p. 216.

[16] Ibn H.amma-d, Fitan, p. 99; Al-H.a-wi- Li’l-Fata-wa-, vol. 2, p. 78; Al-Qawl al-Mukhtas.ar, p. 21; Muttaqi- Hindi-, Burha-n, p. 86; Ibn T.a-wu-s, Mala-h.im, p. 70.

[17] Kama-luddi-n, vol. 2, p. 653; Bih.a-r al-Anwa-r, vol. 52, p. 328; Wa-fi-, vol. 2, p. 112.

[18] Ka-mil az-Ziya-ra-t, p. 30.

[19] Al-Ka-fi-, vol. 3, p. 495; Ka-mil az-Ziya-ra-t, p. 30; Ra-wandi-, Qis.as. al-Anbiya-’, p. 80; At-Tahdhi-b, vol. 6, p. 31; Ithba-t al-Huda-h, vol. 3, p. 583; Wasa-’il ash-Shi-‘ah, vol. 3, p. 524; Bih.a-r al-Anwa-r, vol. 52, pp. 317, 376; Mustadrak al-Wasa-’il, vol. 3, p. 414.

[20] Al-Ka-fi-, vol. 3, p. 495; Al-Irsha-d, p. 362; At-Tahdhi-b, vol. 3, p. 252; Shaykh at.-T.u-si-, Ghaybah, p. 282; Wasa-’il ash-Shi-‘ah, vol. 3, p. 532; Bih.a-r al-Anwa-r, vol. 52, p. 331; Mala-dh al-Akhya-r, vol. 5, p. 475.

[21] Ra-wandi-, Qis.as. al-Anbiya-’, p. 80; Bih.a-r al-Anwa-r, vol. 52, p. 225.

[22] Bih.a-r al-Anwa-r, vol. 52, p. 385; Shaykh at.-T.u-si-, Ghaybah, p. 275 with a slight difference.

[23] Rawd.ah al-Wa-‘iz.i-n, vol. 2, p. 337; Ithba-t al-Huda-h, vol. 3, p. 452.

[24] Ka-mil az-Ziya-ra-t, p. 30; Mustadrak al-Wasa-’il, vol. 3, p. 416.

[25] Shaykh at.-T.u-si-, Ghaybah, p. 273; Bih.a-r al-Anwa-r, vol. 52, p. 330.

[26] Fad.l al-Ku-fah, p. 25; Ithba-t al-Huda-h, vol. 3, p. 609; H.ilyah al-Abra-r, vol. 2, p. 719; A‘ya-n ash-Shi-‘ah, vol. 2, p. 51.

[27] Ibn T.a-wu-s, Mala-h.im, p. 83; Ibn H.amma-d, Fitan, p. 160.

[28] Gha-yah al-Mara-m, p. 697; H.ilyah al-Abra-r, vol. 2, p. 620.

[29] Ibid.

[30] ‘Ayya-shi-, Tafsi-r ‘Ayya-shi-, vol. 2, p. 32; Dala-’il al-Ima-mah, p. 274; Majma‘ al-Baya-n, vol. 2, p. 489; Al-Irsha-d, p. 365; Kashf al-Ghumah, vol. 3, p. 256; Rawd.ah al-Wa-‘iz.i-n, vol. 2, p. 266; Ithba-t al-Huda-h, vol. 3, p. 550; Bih.a-r al-Anwa-r, vol. 52, p. 346.

[31] Ithba-t al-Huda-h, vol. 3, p. 573.

[32] Miqda-d is a companion of the Prophet (s.) and Ima-m ‘Ali- (‘a). Regarding his dignified station, it is enough to say that based on one hadi-th, “For the sake of seven persons—one of whom is Miqda-d—God gives you provisions and sustenance, helps you, and sends you rain.”

On the issue of caliphate [khila-fah] and Imamate [ima-mah], he insisted on the rightfulness of the Commander of the Faithful (‘a) and exerted much effort in this regard.

Regarding him, the Prophet (s.) said: “God ordered me to love four persons: ‘Ali- (‘a), Miqda-d, Abu- Dharr, and Salma-n.” In another hadi-th, it is stated: “Heaven is eager to meet Miqda-d.” See Mu‘jam Rija-l al-Hadi-th, vol. 8, p. 314.

He migrated twice and participated in various battles. During the Battle of Badr, he said to the Prophet (s.): “We will not say to you what the Children of Israel said to Hadrat Mu-sa- (‘a). We shall say instead that we are beside you and fight against the enemy at your side.” During the rule of Ima-m ‘Ali- (‘a), Miqda-d was among the Shurtah al-Khamis.

Miqda-d passed away at the age of seventy in a land called Jarf, three miles away from Medina. The people there ritually washed his corpse and brought it to Baqi-‘ where they buried him. See Tanqi-h. al-Maqa-l, vol. 2, p. 245; Asad al-Gha-bah, vol. 4, p. 409.

[33] Hamda-n is a large tribe in Yemen. After the Battle of Tabu-k, they sent a delegation to the Prophet (s.) and in return, in 9 AH the Prophet (s.) sent the Commander of the Faithful (‘a) to Yemen to invite them to Islam. After reading the message of the Prophet (s.), all of them embraced Islam. Ima-m ‘Ali- (‘a) wrote a letter to the Prophet (s.) about the news of the tribe of Hamda-n’s acceptance of Islam in which he sent salutations to Hamda-n three times. Upon the receipt of the letter, the Prophet (s.) performed prostration of gratitude [suju-d shukr] as a token of gratitude for the received news. See Ka-mil Ibn Athi-r, vol. 1, pp. 26, 29-30. In praise of them, Ima-m ‘Ali- (‘a) has thus recited: “The Hamda-ni-s are the possessors of the religion and of good manners. They are adorned by their religion, their bravery, and their wrath against enemies at the time of confrontation. If I were the doorkeeper of heaven, I would tell the Hamda-ni-s: ‘Enter therein in tranquility!’” See ‘Aqd al-Fari-d, vol. 4, p. 339; Waq‘ah S.iffi-n, p. 274.

When Ima-m ‘Ali- (‘a) mobilized people to wage war against Mu‘a-wiyah, someone protested against him. And since it was probable for him to create disorder while the army was being organized, those witnessing the event put an end to his life by striking him with punches and kicks, and the Ima-m (‘a) paid his blood money. See Ibid., pp. 94-95.

In reply to the threat of Mu‘a-wiyah, Ima-m ‘Ali- (‘a) praised the might and bravery of the tribe of Hamda-n, saying: “When I found death as a “red death” (honorable death), then I mobilized the tribe of Hamda-n and they also mobilized the tribe of H.imya-r. See Wa-qi‘ah S.iffi-n, p. 43.

The tribe of Hamda-n was one of the three tribes having the largest number of combatants in the army of Hadrat ‘Ali- (‘a). See Ibid., p. 290.

In one of the encounters in S.iffi-n, members of this tribe, being on the right flank, had shown their unique firmness especially eight hundred from among their youth who remained steadfast till their last breath. One hundred and eighty of them were martyred and wounded; eleven among those who attained martyrdom were commanders. As the banner in the hands of one of them would fall on the ground, another would pick it up, and in the encounter with their opponents the Azud and Bujaylah killed three thousand of them.

In one of the nights during the Battle of S.iffi-n, when Mu‘a-wiyah along with his four thousand men intended to launch a night assault on the army of Ima-m ‘Ali- (‘a), the tribe of Hamda-n was informed of it, and they were on guard, ready for battle till morning. See Ibid., pp. 252, 329-330.

One day, Mu‘a-wiyah along with his army engaged in a battle with this tribe but having suffered considerable losses he also left the battlefield and fled. Mu‘a-wiyah dispatched the tribe of ‘Ak to fight them. The Hamda-ni-s attacked them in such a manner that Mu‘a-wiyah found no other alternative but to give the order for their withdrawal. Ima-m ‘Ali- (‘a) asked the Hamda-ni-s to subdue the soldiers from the land of H.amas.. The Hamda-ni-s stormed and defeated them after an epic engagement with them thus forcing them to withdraw near the station and camp of Mu‘a-wiyah.

The members of the tribe of Hamda-n were always obedient to Ima-m ‘Ali- (‘a). When there was a difference on opinion within the camp of the Ima-m on the tying of copies of the Qur’an on lances, the commander of this tribe said to the Ima-m: “We do not have any protest and we will execute any order you will give.” See Ibid., pp. 434, 436-437, 520.

[34] ‘Iqd ad-Durar, p. 97.

[35] Nu-r al-Abs.a-r, p. 187; Wa-fi-, vol. 2, p. 114; as quoted from Futuh.a-t al-Makkiyyah.

[36] Ad-Durr al-Manthu-r, vol. 4, p. 215; Muttaqi- Hindi-, Burha-n, p. 150; Al-‘At.r al-Wardi-, p. 70.

[37] Si-rah al-H.alabiyyah, vol. 1, p. 22; Muntakhab al-Athar, p. 485.

[38] Shaykh al-Mufi-d, Al-Irsha-d, p. 363; Shaykh at.-T.u-si-, Ghaybah, p. 283; Rawd.ah al-Wa-‘iz.i-n, vol. 2, p. 264; S.ira-t. al-Mustaqi-m, vol. 2, p. 251; Al-Fus.u-l al-Muhimmah, p. 302; Al-Ayqa-z., p. 249; Bih.a-r al-Anwa-r, vol. 52, p. 291; Nu-r ath-Thaqalayn, vol. 4, p. 101.

[39] ‘Iqd ad-Durar, pp. 224, 238; Ithba-t al-Huda-h, vol. 3, p. 624.

[40] Al-Fus.u-l al-Muhimmah, p. 302; Ibn Bat.ri-q, ‘Umdah, p. 435; Dala-’il al-Ima-mah, p. 258; H.anafi-, Burha-n, p. 99; Majma‘ az-Zawa-’id, vol. 7, p. 314; Fara-’id as-Simt.ayn, vol. 2, p. 330; ‘Iqd ad-Durar, pp. 20, 236; Sha-fi‘i-, Baya-n, p. 50; H.a-kim, Mustadrak, vol. 4, p. 557; Kanz al-‘Umma-l, vol. 14, p. 264; Kashf al-Ghummah, vol. 3, p. 262; Yana-bi-‘ al-Mawaddah, p. 431; Gha-yah al-Mara-m, p. 698; Bih.a-r al-Anwa-r, vol. 51, p. 82.

[41] ‘Iqd ad-Durar, p. 20; Bih.a-r al-Anwa-r, vol. 51, p. 82.

[42] Ibn T.a-wu-s, Mala-h.im, p. 140; Kashf al-Asta-r, vol. 4, p. 112; Majma‘ az-Zawa-’id, vol. 7, p. 314.

[43] Ibn T.a-wu-s, T.ara-’if, p. 177.

[44] ‘Ayya-shi-, Tafsi-r ‘Ayya-shi-, vol. 2, p. 326; Nu‘ma-ni-, Ghaybah, p. 331; Ikhtis.a-s., p. 257; Bih.a-r al-Anwa-r, vol. 52, p. 298.

[45] Firdaws al-Akhba-r, vol. 4, p. 221; Al-‘Ilal al-Mutana-hiyyah, vol. 2, p. 858; Dala-’il al-Ima-mah, vol. 233; Ithba-t al-Huda-h, vol. 3, p. 593; Bih.a-r al-Anwa-r, vol. 51, p. 91. See T.abra-ni-, Mu‘jam, vol. 8, p. 120; Asad al-Gha-bah, vol. 4, p. 353; Fara-’id as-Samt.ayn, vol. 2, p. 314; Majma‘ az-Zawa-’id, vol. 7, p. 318; Lisa-n al-Mi-za-n, vol. 4, p. 383.

[46] Kashf al-Ghummah, vol. 3, p. 271; Ibn Bat.ri-q, ‘Umdah, p. 439; Bih.a-r al-Anwa-r, vol. 51, p. 1; Ibn T.a-wu-s, Mala-h.im, p. 142; Firdaws al-Akhba-r, vol. 4, p. 6; Dala-’il al-Ima-mah, p. 233; ‘Aqd ad-Durar, p. 239; Yana-bi-‘ al-Mawaddah, p. 432.

[47] Nu-r al-Abs.a-r, p. 170; Ash-Shi-‘ah wa’r-Raj‘ah, vol. 1, p. 225. See Fad.l al-Ku-fah, p. 25; A‘ya-n ash-Shi-‘ah, vol. 2, p. 51; Yana-bi-‘ al-Mawaddah, p. 492.

[48] Ibn H.amma-d, Fitan, p. 104; Kanz al-‘Umma-l, vol. 14, p. 591.

[49] Ithba-t al-Huda-h, vol. 3, p. 574

[50] Nu‘ma-ni-, Ghaybah, p. 331; Bih.a-r al-Anwa-r, vol. 52, p. 298; vol. 53, p. 3.

[51] Shaykh at.-T.u-si-, Ghaybah, p. 283; Bih.ar al-Anwa-r, vol. 52, p. 390; Ithba-t al-Huda-h, vol. 3, p. 584.

[52] Bih.ar al-Anwa-r, vol. 52, p. 280.

[53] Ash-Shi-‘ah wa’r-Raj‘ah, vol. 1, p. 225.

[54] Khara-’ij, vol. 2, p. 841; Mukhtas.ar Bas.a-’ir ad-Daraja-t, p. 117; Bih.a-r al-Anwa-r, vol. 52, p. 326.

[55] Kama-luddi-n, vol. 2, p. 653; Al-‘Adad al-Qawiyyah, p. 65; Ithba-t al-Huda-h, vol. 3, p. 491; H.ilyah al-Abra-r, vol. 3, p. 639; Bih.ar al-Anwa-r, vol. 51, p. 36; vol. 52, p. 317.

[56] ‘Iqd ad-Durar, p. 42.

[57] Matha-lib an-Nawa-s.ib, vol. 1, p. 222.

[58] Bih.a-r al-Anwa-r, vol. 52, p. 391; H.aqq al-Yaqi-n, vol. 1, p. 229; Bisha-rah al-Isla-m, p. 341.

[59] Al-Ka-fi-, vol. 8, p. 240; Khara-’ij, vol. 2, p. 840; Mukhtas.ar al-Bas.a-’ir, p. 117; S.ira-t. al-Mustaqi-m, vol. 2, p. 262; Muntakhab al-Anwa-r al-Mud.i-’ah, p. 200; Bih.a-r al-Anwa-r, vol. 52, p. 336.

[60] Bih.a-r al-Anwa-r, vol. 53, p. 6.

[61] Ka-mil az-Ziya-ra-t, p. 119; Nu‘ma-ni-, Ghaybah, p. 309; Kama-luddi-n, vol. 2, p. 671; Bih.a-r al-Anwa-r, vol. 52, p. 325; Ithba-t al-Huda-h, vol. 3, p. 493; Nu-r ath-Thaqalayn, vol. 1, p. 387; Mustadrak al-Wasa-’il, vol. 10, p. 245; Ja-mi‘ Ah.a-di-th ash-Shi-‘ah, vol. 12, p. 370.

[62] Firdaws al-Akhba-r, vol. 2, p. 449; Ih.qa-q al-H.aqq, vol. 13, p. 351.

[63] Ahmad ibn H.anbal, Musnad Ibn H.anbal, vol. 3, p. 89; Firdaws al-Akhba-r, vol. 5, p. 98; Ja-mi‘ al-Us.u-l, vol. 11, p. 81.

[64] Nu‘ma-ni-, Ghaybah, p. 319; Bih.a-r al-Anwa-r, vol. 52, p. 365.

[65] Nu‘ma-ni-, Ghaybah, p. 318; Bih.a-r al-Anwa-r, vol. 52, p. 364.

[66] Ibid.

[67] Al-Irsha-d, p. 365; Kashf al-Ghummah, vol. 3, p. 265; Nu-r ath-Thaqalayn, vol. 5, p. 27; Rawd.ah al-Wa-‘iz.i-n, vol. 2, p. 265.

[68] Majma‘ al-Bah.rayn, vol. 6, p. 111.

[69] Bih.a-r al-Anwa-r, vol. 52, p. 352.

[70] H.i-rah was a city 6 kilometers away from Ku-fah where Lakhmi-d kings who were protégés of Iran ruled during the Sassanid period. In 602 CE Khosroe Pervez overthrew this dynasty and determined the ruler there. After the Muslims’ conquest of it, H.i-rah declined due to the rise of Ku-fah, and prior to the tenth century CE/fourth century AH, it was totally ruined. See Farhang-e Fa-rsi--ye Mu‘i-n, vol. 5, p. 470.

[71] At-Tahdhi-b, vol. 3, p. 253; Al-Ka-fi-, vol. 4, p. 427; Man la- Yah.d.uhuh al-Faqi-h, vol. 2, p. 525; Wasa-’il ash-Shi-‘ah, vol. 9, p. 412; Mir’a-tu’l-‘Uqu-l, vol. 18, p. 58; Mala-dh al-Akhya-r, vol. 5, p. 478; Bih.a-r al-Anwa-r, vol. 52, p. 375.

[72] Ih.qa-q al-H.aqq, vol. 13, p. 312.

[73] Al-Irsha-d, p. 362; Shaykh at.-T.u-si-, Ghaybah, p. 295; Ithba-t al-Huda-h, vol. 3, p. 537; Wa-fi-, vol. 2, p. 112; Bih.a-r al-Anwa-r, vol. 52, pp. 330, 337.

[74] ‘Iqd ad-Durar, p. 159.

[75] Shaykh at.-T.u-si-, Ghaybah, p. 295; Ithba-t al-Huda-h, vol. 3, p. 537; Wa-fi-, vol. 2, p. 112; Bih.a-r al-Anwa-r, vol. 52, pp. 330, 337.

[76] Wa-fi-, vol. 2, p. 113, as quoted from Futuh.a-t al-Makkiyyah.

[77] Khis.a-l, vol. 2, p. 254, hadi-th 1051.

[78] ‘Abdur-Razza-q, Mus.annif, vol. 11, p. 402; Ibn H.amma-d, Fitan, p. 162; Ibn H.amma-d, Mala-h.im, p. 152.

[79] Manan ar-Rah.ma-n, vol. 2, p. 42; Ithba-t al-Huda-h, vol. 3, p. 524, as reported from the Commander of the Faithful (‘a).

[80] Ibn T.a-wu-s, Mala-h.im, p. 71; Ih.qa-q al-H.a-qq, vol. 13, p. 186; Ash-Shi-‘ah wa’r-Raj‘ah, vol. 1, p. 27.

[81] Ahmad ibn H.anbal, Musnad Ibn H.anbal, vol. 3, pp. 37, 52; Ja-mi‘ Ah.a-di-th ash-Shi-‘ah, vol. 1, p. 34; Ih.qa-q al-H.aqq, vol. 13, p. 146.

[82] Al-Ka-fi-, vol. 1, p. 25; Khara’ij, vol. 2, p. 840; Kama-luddi-n, vol. 2, p. 675.

[83] Bih.a-r al-Anwa-r, vol. 52, p. 336.

[84] ‘Iqd ad-Durar, p. 152; Ih.qa-q al-H.aqq, vol .13, p.116; Ithba-t al-Huda-h, vol. 3, pp. 448, 495.

[85] Kama-luddi-n, vol. 2, p. 653; Dala-’il al-Ima-mah, p. 243; Ka-mil az-Ziya-ra-t, p. 119.

[86] Muslim, S.ah.i-h. Muslim, vol. 2, p. 701; Tirmidhi-, S.ah.i-h. Tirmidhi-, vol. 34, p. 493; Abu- Ya‘la-, Musnad, vol. 11, p. 32; Ja-mi‘ al-Us.u-l, vol. 11, p. 38.

[87] Al-Us.u-l as-Sittah ‘Ashar, p. 6; Bih.a-r al-Anwa-r, vol. 67, p. 350.

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

[89] Ibn H.amma-d, Fitan, p. 99; Muttaqi- Hindi-, Burha-n, p. 78; Ibn T.a-wu-s, Mala-h.im, p. 70. See ‘Iqd ad-Durar, p. 156; Al-Qawl al-Mukhtas.ar, p. 19; Safa-ri-ni-, Lawa-’ih., vol. 2, p. 12; Shaykh at.-T.u-si-, Ghaybah, p. 274; Khara-’ij, vol. 3, p. 1149; Ithba-t al-Huda-h, vol. 3, p. 514; Bih.a-r al-Anwa-r, vol. 52, p. 290.

[90] Bih.a-r al-Anwa-r, vol. 1, p. 61; Bayhaqi-, Sunan Bayhaqi-, vol. 9, p. 180.

[91] Shaykh as.-S.adu-q, Al-Khis.a-l, section 400, p. 255; Al-Ima-mah wa’t-Tabs.irah, p. 131; Ithba-t al-Huda-h, vol. 3, p. 494; Bih.a-r al-Anwa-r, vol. 52, p. 316.

[92] Yana-bi-‘ al-Mawaddah, p. 422; Al-Mah.ajjah, p. 425; Ih.qa-q al-H.aqq, vol. 13, p. 341.

[93] ‘Abd ar-Razza-q, Mus.annif, vol. 11, p. 401. See Ahmad ibn H.anbal, Musnad Ibn H.anbal, vol. 2, pp. 437-438; Ibn H.amma-d, Fitan, p. 162.

[94] Ikhtis.a-s., p. 208; Bih.a-r al-Anwa-r, vol. 52, p. 304.

[95] T.a-ya-lisi-, Musnad, vol. 10, p. 335; Ibn T.a-wu-s, Mala-h.im, p. 152.

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

[97] Al-H.a-wi- Li’l-Fata-wa-, vol. 2, p. 77; Ibn T.a-wu-s, Mala-h.im, p. 70 and p. 63 with a slight variation; Ih.qa-q al-H.aqq, vol. 13, p. 154.

[98] Al-Mu‘jam al-Kabi-r, vol. 8, p. 179.

[99] Al-Mu‘jam al-Kabi-r, vol. 4, p. 72; Ja-mi‘ al-Us.u-l, vol. 7, p. 286; Bayhaqi-, Sunan Bayhaqi-, vol. 9, p. 180.

[100] ‘Ayya-shi-, Tafsi-r ‘Ayya-shi-, vol. 2, p. 62; Nu‘ma-ni-, Ghaybah, p. 283; Tafsi-r Burha-n, vol. 1, p. 369; Bih.a-r al-Anwa-r, vol. 52, p. 345; Yana-bi-‘ al-Mawaddah, p. 423; Ash-Shi-‘ah wa’r-Raj‘ah, vol. 1, p. 380.

[101] Shaykh al-Mufi-d, Ikhtis.a-s., p. 20; ‘Ayya-shi-, Tafsi-r ‘Ayya-shi-, vol. 1, p. 64; Nu‘ma-ni-, Ghaybah, p. 149; Bih.a-r al-Anwa-r, vol. 52, p. 144; Ithba-t al-Huda-h, vol. 3, p. 557; In Bih.a-r al-Anwa-r, “ÇáãÙáæã íäÕÑ” has been stated instead of “ÇáãÙáæã íäÕÝ”. See Al-Fa-’iq, vol. 4, p. 100.

[102] Su-rah Saba’ 34:18.

[103] Su-rah A-l ‘Imra-n 3:97.

[104] H.ajja-j ibn Yu-suf ath-Thaqafi- (d. 714 C.E.) was a lieutenant appointed by the ‘Umayyad caliph, ‘Abd al-Malik (r. 685-705 C.E.). In order to suppress dissent in Mecca, he ordered the bombardment of the sacred mosque. He is famous for his bloody persecution of the Shi-‘ah, particularly for having killed Sa‘i-d ibn Zubayr (d. 713 C.E.), who was one of the early exegetes of the Qur’an. It is reported that Hajja-j was tormented by the image of this martyr in his dying moments. [Trans.]

[105] ‘Ilal ash-Shara-’i‘, vol. 1, p. 83; Nu-r ath-Thaqalayn, vol. 3, p. 332; Tafsi-r Burha-n, vol. 3, p. 212; Bih.a-r al-Anwa-r, vol. 52, p. 314.

[106] Ibn H.amma-d, Fitan, p. 98; Ibn T.a-wu-s, Mala-h.im, p. 69; ‘Iqd ad-Durar, p. 151; Al-Qawl al-Mukhtas.ar, p. 21.

[107] Firdaws al-Akhba-r, vol. 3, p. 491.

[108] Ithba-t al-Huda-h, vol. 3, p. 55, as quoted from ‘Ayya-shi-, Tafsi-r ‘Ayya-shi-, and according to Rawd.ah al-Wa-‘iz.i-n, p. 266. Ima-m al-Mahdi- will bring out twenty seven persons from behind the Ka‘bah.

[109] Ibn T.a-wu-s, Mala-h.im, p. 202; Dala-’il al-Ima-mah, p. 307 with a slight variation.

[110] Bih.a-r al-Anwa-r, vol. 52, p. 365. See Dala-’il al-Ima-mah, p. 249.

[111] Nu‘ma-ni-, Ghaybah, p. 319; 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; vol. 53, p. 91.

[112] ‘Ayya-shi-, Tafsi-r ‘Ayya-shi-, vol. 1, p. 64; Bih.a-r al-Anwa-r, vol. 52, p. 224.

[113] Rawd.ah al-Wa-‘iz.i-n, p. 266; Bas.a-’ir ad-Daraja-t, vol. 5, p. 259.

[114] Ibn H.amma-d, Fitan, p. 98; ‘Iqd ad-Durar, p. 36; Ibn T.a-wu-s, Mala-h.im, p. 68; Al-Qawl al-Mukhtas.ar, p. 52.

[115] Su-rah al-A‘ra-f 7:96.

[116] ‘Ilal ash-Shara-’i‘, p. 161; Nu‘ma-ni-, Ghaybah, p. 237; ‘Iqd ad-Durar, p. 39; Bih.a-r al-Anwa-r, vol. 52, p. 390; Ithba-t al-Huda-h, vol. 3, p. 497.

[117] Ibn H.amma-d, Fitan, p. 98; Ibn Abi- Shaybah, Mus.annif, vol. 15, p. 196; Ahmad ibn H.anbal, Musnad Ibn H.anbal, vol. 3, p. 5; Ibn Bit.ri-q, ‘Umdah, p. 424.

[118] Sha-fi‘i-, Baya-n, p. 124; Ih.qa-q al-H.aqq, vol. 13, p. 248; Ash-Shi-‘ah wa’r-Raj‘ah, vol. 1, p. 207.

[119] Abu- Da-wu-d, Sunan Abu- Da-wu-d, vol. 4, p. 108.

[120] Ibn T.a-wu-s, Mala-h.im, p. 69.

[121] ‘Abd ar-Razza-q, Mus.annif, vol. 11, p. 372; Ibn Bat.ri-q, ‘Umdah, p. 424; As.-S.awa-‘iq al-Muh.riqah, p. 164; Baghawi-, Mas.a-bi-h. as-Sunnah, vol. 2, p. 139; Sha-fi‘i-, Baya-n, p. 122; Ibn T.a-wu-s, Mala-h.im, p. 69.

[122] Al-Ka-fi-, vol. 5, p. 285; At-Tahdhi-b, vol. 7, p. 149.

[123] Nu‘ma-ni-, Ghaybah, p. 237; Bih.a-r al-Anwa-r, vol. 51, p. 29.

[124] Ibn T.a-wu-s, Mala-h.im, p. 70; Bih.a-r al-Anwa-r, p. 379. See Ahmad ibn H.anbal, Musnad Ibn H.anbal, vol. 3, p. 21; Ih.qa-q al-H.aqq, vol. 13, p. 55.

[125] ‘Iqd ad-Durar, p. 166; Al-Mustaja-d, p. 58. In the hadi-th it is thus stated: “They will place property in the local houses”. Al-h.awa-’ [ÇáÍæÇÁ] in this context refers to adjacent houses situated in the same locality.

[126] H.a-kim, Mustadrak, vol. 4, p. 558; Ash-Shi-‘ah wa’r-Raj‘ah, vol. 1, p. 214.

[127] Shaykh al-Mufi-d, Al-Irsha-d, p. 363; Bih.a-r al-Anwa-r, vol. 52, p. 337.

[128] Shaykh al-Mufi-d, Al-Irsha-d, p. 344; Al-Mustaja-d, p. 509; Bih.a-r al-Anwa-r, vol. 52, p. 339. See Ahmad ibn H.anbal, Musnad Ibn H.anbal, vol. 2, pp. 53, 272, 313; vol. 3, p. 5; Majma‘ az-Zawa-’id, vol. 7, p. 314; Ithba-t al-Huda-h, vol. 3, p. 496.

[129] Bih.a-r al-Anwa-r, vol. 52, p. 345.

[130] Nu‘ma-ni-, Ghaybah, p. 238; H.ilyah al-Abra-r, vol. 2, p. 642; Bih.a-r al-Anwa-r, vol. 52, p. 390. See Bih.a-r al-Anwa-r, vol. 52, p. 352; Ibn Abi- Shaybah, Mus.annif, vol. 3, p. 111; Ahmad ibn H.anbal, Musnad Ibn H.anbal, vol. 4, p. 306; Bukha-ri-, S.ah.i-h. al-Bukha-ri-, vol. 2, p. 135; Muslim, S.ah.i-h. Muslim, vol. 2, p. 70.

[131] Shaykh at.-T.u-si-, Ghaybah, p. 114; Ithba-t al-Huda-h, vol. 3, p. 502; Bih.a-r al-Anwa-r, vol. 51, p. 75.

[132] ‘Ayya-shi-, Tafsi-r ‘Ayya-shi-, vol. 1, p. 64; Bih.a-r al-Anwa-r, vol. 52, p. 224.

[133] 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.

[134] ‘Iqd ad-Durar, p. 167.

[135] Ibn T.a-wu-s, Mala-h.im, p. 68; Aqd ad-Durar, p. 227.

[136] Ash-Shi-‘ah wa’r-Raj‘ah, vol. 1, p. 168.

[137] Kama-luddi-n, vol. 1, p. 331; Al-Fus.u-l al-Muhimmah, p. 284; As‘a-f ar-Ra-ghibi-n, p. 152; Wa-fi-, vol. 2, p. 112; Nu-r ath-Thaqalayn, vol. 2, p. 212; Ih.qa-q al-H.aqq, vol. 13, p. 342.

[138] Shaykh al-Mufi-d, Al-Irsha-d, p. 362; Shaykh at.-T.u-si-, Ghaybah, p. 280; Rawd.ah al-Wa-‘iz.i-n, vol. 2, p. 263; S.ira-t. al-Mustaqi-m, vol. 2, p. 262; A‘la-m al-Wara-, p. 430; Al-Mustaja-d, p. 580; Kashf al-Ghummah, vol. 3, p. 253; Bih.a-r al-Anwa-r, vol. 52, p. 331; vol. 97, p. 385.

[139] Shaykh at.-T.u-si-, Ghaybah, p. 295; Bih.a-r al-Anwa-r, vol. 52, pp. 330, 337; vol. 97, p. 385. It is thus stated in Shaykh al-Mufi-d’s Al-Irsha-d, “The houses of the residents of Ku-fah will be connected to the river of Karbala-’” [ßÑÈáÇÁ ÈäåÑ ÇáßæÝÉ Ãåá ÈíæÊ ÇÊÕáÊ]. See Rawd.ah al-Wa-‘iz.i-n, vol. 2, p. 264; A‘la-m al-Wara-, p. 434; Khara-’ij, vol. 3, p. 1176; S.ira-t. al-Mustaqi-m, vol. 2, p. 251; Al-Mah.ajjah, p. 184.

[140] Every dhara-‘ is equivalent to a range between 50 and 70 centimeters. See Al-Munjid.

[141] At-Tahdhi-b, vol. 3, p. 253; Mala-dh Al-Akhya-r, vol. 5, p. 478; Bih.a-r al-Anwa-r, vol. 52, p. 374.

[142] Shaykh al-Mufi-d, Al-Irsha-d, p. 365; Bih.a-r al-Anwa-r, vol. 52, p. 339.

[143] At-Tahdhi-b, vol. 10, p. 314; Wasa-’il ash-Shi-‘ah, vol. 19, p. 181; Mala-dh al-Akhya-r, vol. 16, p. 685; Ithba-t al-Huda-h, vol. 3, p. 455.

[144] Majma‘ az-Zawa-’id, vol. 7, p. 317; Ih.qa-q al-H.aqq, vol. 13, p. 139.

[145] ‘Iqd ad-Durar, p. 169; Ibn T.a-wu-s, Mala-h.im, p. 71, 141.

[146] Al-Mat.a-lib al-‘A-liyah, vol. 4, p. 242; Ibn T.a-wu-s, Mala-h.im, p. 139; Ithba-t al-Huda-h, vol. 3, p. 524; Ih.qa-q al-H.a-qq, vol. 19, p. 655. See Ahmad ibn H.anbal, Musnad Ibn H.anbal, vol. 2, p. 262; Bih.a-r al-Anwa-r, vol. 52, p. 345; Ih.qa-q al-H.aqq, vol. 19, p. 169, 663.

[147] Minan ar-Rah.ma-n, vol. 2, p. 42.

[148] Bih.a-r al-Anwa-r, vol. 52, p. 337; Wa-fi-, vol. 2, p. 113.

[149] Ih.qa-q al-H.aqq, vol. 13, p. 169.

[150] ‘Iqd ad-Durar, p. 84.

[151] Shaykh al-Mufi-d, Ikhtis.a-s., p. 208; Bih.a-r al-Anwa-r, vol. 52, p. 304.

[152] Firdaws al-Akhba-r, vol. 3, p. 24.

[153] Ibn T.a-wu-s, Mala-h.im, p. 141. See Shaykh at.-T.u-si-, Ghaybah, p. 115; Ithba-t al-Huda-h, vol. 3, p. 504.

[154] Ibn T.a-wu-s, Mala-h.im, p. 152; Ibn Ma-jah, Sunan Ibn Ma-jah, vol. 2, p. 1359; Ibn H.amma-d, Fitan, p. 162; ‘Abd ar-Razza-q, Mus.annif, vol. 11, p. 399, with variation.

[155] Ibn T.a-wu-s, Mala-h.im, p. 152; Ad-Durr al-Manthu-r, vol. 4, p. 255, with difference; ‘Abd ar-Razza-q, Mus.annif, vol. 11, p. 401.

[156] Ibid.

[157] Su-rah al-Baqarah 2:261.

[158] Ash-Shi-‘ah wa’r-Raj‘ah, vol. 1, p. 167.

[159] Mudd: a unit of measurement which is equivalent to 18 liters in Iraq. See Farhang-e Faa-rsi--ye ‘Ami-d, p. 935.

[160] ‘Iqd ad-Durar, p. 159; Ibn T.a-wu-s, Mala-h.im, p. 97; Al-Qawl al-Mukhtas.ar, p. 20.

[161] Ibn T.a-wu-s, Mala-h.im, p. 125; Al-H.a-wi- Li’l-Fata-wa-, vol. 2, p. 61; Muttaqi- Hindi-, Burha-n, p. 117.

[162] Tuh.af al-‘Uqu-l, p. 115; Bih.a-r al-Anwa-r, vol. 52, pp. 316, 345.

[163] Al-Mana-qib wa’l-Matha-lib, p. 44; Ih.qa-q al-H.aqq, vol. 19, p. 677. See Ibn Ma-jah, Sunan Ibn Ma-jah, vol. 2, p. 1356; H.a-kim, Mustadrak, vol. 4, p. 492; Ad-Durr al-Manthu-r, vol. 2, p. 244.

[164] Su-rah ar-Rah.ma-n 55:64.

[165] Tafsi-r Qummi-, vol. 2, p. 346; Bih.a-r al-Anwa-r, vol. 51, p. 49.

[166] Al-Ka-fi-, vol. 5, p. 260; Man La- Yah.d.uruh al-Faqi-h, vol. 3, p. 158; Wasa-’il ash-Shi-‘ah, vol. 13, p. 193; At-Tahdhi-b, vol. 6, p. 384.

[167] At-Tahdhi-b, vol. 6, p. 384.

[168] H.a-kim, Mustadrak, vol. 4, p. 558; ‘Iqd ad-Durar, p. 144; Muttaqi- Hindi-, Burha-n, p. 84; Kashf al-Ghummah, vol. 3, p. 260; Ih.qa-q al-H.aqq, vol. 13, p. 215; Bih.a-r al-Anwa-r, vol. 51, p. 81; Ash-Shi-‘ah wa’r-Raj‘ah, vol. 1, p. 214.

[169] Ja-mi‘ al-Ah.a-di-th, vol. 8, p. 77; Ih.qa-q al-H.aqq, vol. 13, p. 215; vol. 19, p. 681.

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

[171] Ibn Qutaybah, ‘Uyu-n al-Akhba-r, vol. 1, p. 12.

[172] Ibn Abi- Shaybah, Mus.annif, vol. 15, p. 142; Ad-Durr al-Manthu-r, vol. 5, p. 354; Muttaqi- Hindi-, Burha-n, p. 193.

[173] Firdaws al-Akhba-r, vol. 4, p. 298.

[174] Ahmad ibn H.anbal, Musnad Ibn H.anbal, vol. 3, p. 64; Firdaws al-Akhba-r, vol. 5, p. 434.

[175] See Farhang-e Fa-rsi--ye ‘Ami-d, vol. 2, p. 688.

[176] Al-Mu‘jam al-Kabi-r, vol. 7, p. 59.

[177] Shaykh al-Mufi-d, Al-Irsha-d, p. 359; Nu‘ma-ni-, Ghaybah, p. 277; Shaykh at.-T.u-si-, Ghaybah, p. 267; I‘la-m al-Wara-, p. 427; Khara-’ij, vol. 3, p. 1152; S.ira-t. al-Mustaqi-m, p. 249; Bih.a-r al-Anwa-r, vol. 52, p. 211; Ilza-m an-Na-s.ib, vol. 2, p. 147.

[178] Bih.a-r al-Anwa-r, vol. 52, p. 313; Ibn Athi-r, Niha-yah, vol. 1, p. 187.

[179] Bih.a-r al-Anwa-r, vol. 52, p. 269, as quoted from Al-Ima-mah wa’t-Tabs.irah; Ilza-m an-Na-s.ib, vol. 2, p. 125.

[180] Baya-n al-A’immah, vol. 1, p. 102.

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

[182] ‘Iqd ad-Durar, p. 159; Al-Qawl al-Mukhtas.ar, p. 20.

[183] Shaykh al-Mufi-d, Al-Irsha-d, p. 363; Al-Mustaja-d, p. 509; Bih.a-r al-Anwa-r, vol. 52, p. 337; Wa-fi-, vol. 2, p. 113.

[184] Nu‘ma-ni-, Ghaybah, p. 317; Shaykh as.-S.adu-q, Khis.a-l, vol. 2, p. 541; Rawd.ah al-Wa-‘iz.i-n, vol. 2, p. 295; S.ira-t. al-Mustaqi-m, vol. 2, p. 261; Bih.a-r al-Anwa-r, vol. 52, p. 317.

[185] Man La- Yah.d.uruh al-Faqi-h, vol. 1, p. 234; Shaykh al-Mufi-d, Al-Irsha-d, p. 365; Shaykh at.-T.u-si-, Ghaybah, p. 283; Rawd.ah al-Wa-‘iz.i-n, vol. 2, p. 264; I‘la-m al-Wa-ra-, p. 432; Al-Fus.u-l al-Muhimmah, p. 302; Ithba-t al-Huda-h, vol. 3, p. 452; Bih.a-r al-Anwa-r, vol. 52, p. 333.

[186] Khara-’ij, vol. 2, p. 489; Bih.ar al-Anwa-r, vol. 53, p. 62.

[187] Dawh.ah al-Anwa-r, p. 133; Ash-Shi-‘ah wa’r-Raj‘ah, vol. 1, p. 171.

[188] Nu‘ma-ni-, Ghaybah, p. 317; Bih.ar al-Anwa-r, vol. 52, p. 364; Ithba-t al-Huda-h, vol. 3, p. 493.

[189] Nu‘ma-ni-, Ghaybah, p. 317; Shaykh as.-S.adu-q, Khis.a-l, vol. 2, p. 541; Rawd.ah al-Wa-‘iz.i-n, vol. 2, p. 295; S.ira-t. al-Mustaqi-m, vol. 2, p. 261; Bih.ar al-Anwa-r, vol. 52, p. 335, as quoted from Khara’ij.

[190] Shaykh as.-S.adu-q, Khis.a-l, p. 507.