So when we are speaking of the raj'a of certain figures, we are speaking quite literally of their return after having died. They can be no doubt that the Ahl'ul-Kisa (عليه سلام) died physical deaths. Therefore, the concept of raj'a cannot simply be limited to one returning from physical concealment, but also of those who rise (qayim) from the dead in a manner of resurrection (qiyyamah) in some capacity.

Moreover, it is a common misconception that `Isa al-Masih (عليه سلام) never died a physical death. This is simply not what Islam teaches. According to Ahadith, `Isa al-Masih (عليه سلام) died a physical death. 

It is reported from Ibn Abbas that the Holy Prophet (صل الله عليه واله وسلام) said in a sermon: "O people! You will be gathered to your Rabb... and some people from my Ummah will be taken and dragged towards Jahannam. I shall say: ‘O Rabb, but these are my people.’ It will be replied: ‘You do not know what they did after you.’ Then I shall say as did that righteous servant of Allah (`Isa) say: ‘I was a witness of them so long as I was among them, but when You did cause me to die (tawaffaitani) You were Watcher over them’..."

Bukhari, Kitab al-Tafsir, under Surah Ma’idah

This is an important Hadith in regards. One because it speaks of corruption in the Ummah after the death of Muhammad 9sal) and also because it speaks of `Isa (عليه سلام) having died a physical death.

This Hadith speaks for itself.

"O people! I have heard that you fear the death of your Prophet. Did any Prophet before me live on so that I should be expected to live on amongst you? Listen! I am about to meet my Rabb, and so will you. So I bid you to treat well the early muhajirin."

Al-anwar ul-Muhammadiyya min al-Muwahib al-Ladinya, Egypt, p. 317

Muhammad, Al-Khatam al-Anbiyah (صل الله عليه واله وسلام) asked his companions if any one at all of the previous Anbiyah had survived so that he too would be expected to go on living. Had Al-Masih (عليه سلام) been alive Muhammad (صل الله عليه واله وسلام) could not have used this argument. Otherwise his companions would have argued back that since `Isa (عليه سلام) was alive, Muhammad (صل الله عليه واله وسلام) need not die either. The fact that this argument was never made, and could not be made according to what Muhammad (صل الله عليه واله وسلام) was asserting, indicates that it was Islamic belief that the physical body of `Isa al-Masih (عليه سلام) HAD indeed passed away and was not preserved.

This hadith settles the meaning of the three Qur’anic verses:

"Muhammad is only a Rasul, the Rusul before him have indeed passed away" Al-Qur’an, Sura 3:144

وَمَا مُحَمَّدٌ إِلاَّ رَسُولٌ قَدْ خَلَتْ مِن قَبْلِهِ الرُّسُلُ أَفَإِن مَّاتَ أَوْ قُتِلَ انقَلَبْتُمْ عَلَى أَعْقَابِكُمْ وَمَن يَنقَلِبْ عَلَىَ عَقِبَيْهِ فَلَن يَضُرَّ اللّهَ شَيْئًا وَسَيَجْزِي اللّهُ الشَّاكِرِينَ

This Ayah does NOT say “Rusul besides `Isa ibn Maryam before him have indeed passed away.” The Qur’an claims of itself that it is a Revelation given in clear `Arabic. So why would the Qur’an opt to be ambiguous and not specific. If all Anbiyah EXCEPT for `Isa al-Masih (عليه سلام) were living on, then why would this exception not be stated when the Qur’an was speaking on the subject?

"And We made no mortal before you to live on forever" Al-Qur’an, Sura 21:34

وَمَا جَعَلْنَا لِبَشَرٍ مِّن قَبْلِكَ الْخُلْدَ أَفَإِن مِّتَّ فَهُمُ الْخَالِدُونَ

Again, why do we not read of an exception for Al-Masih (عليه سلام)?

"Nor did We give them bodies that ate no food, nor did they (the Nabiyyin) live on forever" Al-Qur’an, Sura 21:8

وَمَا جَعَلْنَاهُمْ جَسَدًا لَّا يَأْكُلُونَ الطَّعَامَ وَمَا كَانُوا خَالِدِينَ

Except for `Isa?

"There is no one alive today but will be dead before a hundred years have passed over it."

Muslim, Kanz al-Ummal, vol. 7, p. 170

The Holy Prophet (صل الله عليه واله وسلام) said: "Allah sends a wind every hundred years which takes the soul of every Mu’min. This hadith is sound in transmission."

Mustadrak, vol. 4, p. 475

These hadith show that all those who were alive in the time of Muhammad (صل الله عليه واله وسلام), MUST have in fact died within a hundred years. Had `Isa (عليه سلام) been alive (in heaven as is supposed) he too would have died within that period.

Now OF COURSE these Ahadith refer to HUMAN beings, not the jinn or Mala’ikah. So again, assuming that `Isa (عليه سلام) was not the “god-man” that Christians claim he was, he too HAD to have been dead according to the logic of these Ahadith.

`Aisha said that, in his illness in which he died, Muhammad (صل الله عليه واله وسلام) said: "Every year Jibra’il used to repeat the Holy Qur’an with me once, but this year he has done it twice. He has informed me that there is no Nabi but he lives half as long as the one who preceded him. And he has told me that `Isa lived a hundred and twenty years, and I see that I am about to leave this world at sixty’."

Hujjaj al-Kiramah, p. 428; Kanz al-Ummal, vol. 6, p. 160, from Hazrat Fatima; and Mawahib al-Ladinya, vol. 1, p. 42

The Tabarani says concerning this hadith: "Its narrations are reliable, and it is reported in a number of different versions." The hadith not only announces `Isa's (عليه سلام) death but gives his age as 120 years. And it is reported through at least three channels: from `Aisha, Ibn `Umar and Fatimah (عليها سلام).

Now with that said, it is illogical to believe that of 124,000 Anbiyah EACH died at approximately half the lifespan of the one before him. Even if this were speaking only of some MAJOR Anbiyah (عليهم سلام), who were not martyred, it would nonetheless make:

Adam - 122880 years old

Sheeth - 61440 years old

Nuh  - 30720 years old

Ibrahim  - 15360 years old

Ismail  - 7680 years old

Yaqub  - 3840 years old

Yusuf  - 1920 years old

Musa  - 960 years old

Dawud  - 480 years old

Sulaiman  - 240 years old

`Isa  - 120 years old

Muhammad  - 60 years old

Adam (عليه سلام) should have lived up to 122,880 years if we are to accept that portion of the Hadith as literal. which means that he is still alive. In fact even Sheeth, Nuh, Ibrahim and Ismail (عليهم سلام) should all be alive right now. We also know that Musa (عليه سلام) died at the age of 120, and according to Sefer Ha’Berashit in the Torah, this was the lifespan of mankind after the Great Flood. Accordingly 120 was considered the Tanakhi “perfect age” for a master to die.

Nonetheless, while we should reject this illogical notion of a Nabi dying at half the age of his forerunner, we should pay attention to both the notion that `Isa (عليه سلام) was reported to have died, and that he did so at the age of 120. As well, we were told in Kitab Al-Ghayba p.258 that  "Ibrahim's old" was 120.

Muhammad (صل الله عليه واله وسلام) said: "Had Musa or `Isa been alive, they would have had to follow me."

Al-Yawaqit wal-Jawahir, p. 24; Fath al-Bayan, vol. 2, p. 246; Tafsir Ibn Kathir, under verse 81 of Al Imran

Further proof of the physical death of `Isa (عليه سلام) can be found in the worlds of Muhammad (صل الله عليه واله وسلام) when he said: "Had `Isa been alive he would have had to follow me."

Sharh Fiqh Akbar, Egyptian ed., p. 99

" If Musa and `Isa were alive, they would have but followed me."

English text from Al-Islam, published by the Fiji Muslim Youth Organization, vol. 4, Oct. 1974

"Adam is in the first heaven... Yusuf is in the second heaven, and his cousins Yahya and `Isa are in the third heaven, and Idris is in the fourth heaven."

Kanz al-Ummal, vol. vi, p. 120

Muhammad, al-Khatam al-Anbiyah (صل الله عليه واله وسلام) saw Yahya and `Isa (عليه سلام) in the same place. Yahya an-Nabi (عليه سلام) was decapitated for speaking out against the corrupt government. He was not PHYSICALLY raised up in a manner cheating death, so one must expect that for him to reside along side with `Isa al-Masih (عليه سلام), `Isa TOO must be in a similar form.

The above hadith is corroborated by another that tells us that in the Mi‘raj vision the Holy Prophet met the spirits of all the previous prophets

Tafsir Ibn Kathir, Urdu ed. published in Karachi, vol. iii, p. 18

A hadith about the Mi‘raj records:

"Then the Holy Nabi descended in Al-Quds, along with all the other Nabiyyin. At the time of prayers, he lead them all in prayer."

Tafsir Ibn Kathir, Urdu ed., vol. iii, p. 23

Among "all" Anbiyah is included `Isa (عليه سلام). Had he, unlike other Anbiyah, been alive physically in heaven, his "descent" to Al-Quds would have been with his material body. This physical trip would have also taken an extremely long time since it is no where near our solar system.

After following Muhammad (صل الله عليه واله وسلام) in Salah, he would have had to rise up to heaven physically a second time. This too would have taken a very long time. But the Qur’an mentions only one raf‘ or "exaltation.” Since Christians believe that `Isa al-Masih (عليه سلام) went up to Heaven to be with his “Father” after rising from the grave, Muslims too take on much of the Christian misinterpretation of this raf’ as "rising up to heaven.”

"When a delegation of sixty men from the (Christian) people of Najran came to the Holy Prophet, their chief priest discussed with him the status of `Isa and asked him as to who `Isa’s father was. The Holy Nabi said: ‘Do you not know that a son resembles his father?’ They replied: ‘Yes’. He said: A lastum ta‘lamuna anna Rabbana la yamutu wa anna Isa ata ‘alaihi-l-fana’, (Do you not know that our Rabb lives for ever while Jesus was Destroyed)"

Asbab an-nuzul, by Imam Abu-l-Hasan `Ali ibn Ahmad al-Wahidi of Neshapur, published in Egypt, p. 53

The above hadith clearly show that both Musa and `Isa (عليه سلام) were considered to be dead by the Al-Khatam al-Anbiyah (صل الله عليه واله وسلام).  Only later would the Ummah come to graft the Christian dogma of him being physically taken to Jannah to escape death.

But still we are left with the seeming enigma of the identity of "Muhammad," as well as those who we are told make raj'a with him. All indications of who that "Muhammad" is would point in the direction of Al-Mahdi (عجل الله تعالي فرج الشريف), who we are told "revives" Islam exactly as it began.

As mentioned, we are told in Bihar al-Anwar volume 52, page 349 that Muhammad (صل الله عليه واله وسلام) will follow the manifestation of the 12th Imam (عجل الله تعالي فرج الشريف). We are told Al-Qa'im (عجل الله تعالي فرج الشريف) is "M.U.H.A.M.M.A.D." The spelling out of his name juxtaposed with the narrations that naming Al-Qa'im (عجل الله تعالي فرج الشريف) is haraam and an offense worthy of damnation, make it clear that it is not his literal name that is spelled out - lest it would just be stated - but his Celestial name; his archetypal origin which is correlated with Muhammad (صل الله عليه واله وسلام).

Similarly, we know that it is not literally the retun of Imam `Ali's (عليه سلام) dead body, or the decapitated corpse of Hussayn (عليه سلام) that we are expecting to return. Rather, the raj'a of the archetype of Harun (عليه سلام) - the Qutb paired with the Nur Muhammad archetypally manifest through the Imam al-Mahdi (عجل الله تعالي فرج الشريف). Just as there was Harun (عليه سلام) in relation to Musa (عليه سلام), there was Al-Yasa (عليه سلام) to Ilyas (عليه سلام), `Isa (عليه سلام) to Yahya (the "Ilyas al-Injil"), and `Ali (عليه سلام) to Muhammad (صل الله عليه واله وسلام).

Just as Harun (عليه سلام) begat Shabar and Shubayr (عليه سلام), and `Ali (عليه سلام) - fitting the same archetypal manifestation - bore Hassan and Hussayn (عليه سلام), the King of the Jews, Al-Masih (عليه سلام) has always been expected and required by Jewish tradition to have two male heirs like the father of the Kohenim (Harun) and the father of the Saddat (`Ali).

The 12 Mahdiyyin

Tusi has reported in his "Al-Ghaybah" that Rasul'ullah (صل الله عليه واله وسلام) said to `Ali: "O `Ali there would be twelve A'immah (عليهم سلام) after me, and after them, there will be twelve Mahdiyyin. You are O `Ali the first of the twelve A'immah (عليهم سلام)... Then there will come after him, twelve Mahdiyyin."

Ikmal al-Din. P.97

In a long Hadith reported on the authority of Al-Mufaddal ibn `Umar, one of the most eminent and close associates of the A'immah As-Sadiq and Al-Kazim, it is related that Al-Mufaddal had once asked as-Sadiq and Al-Kazim (عليه سلام), it is related that Al-Mufaddal had once asked as-Sadiq (عليه سلام) to inform him about the qiyam of al-Qa'im al-Mahdi (عجل الله تعالي فرج الشريف). The sixth Imam Ja'far as-Sadiq (عليه سلام) said: "I see him that he has entered the city of Mecca wearing the apparel of the Prophet (صل الله عليه واله وسلام) and a yellow turban on his head. He has put on apparel of the Prophet (صل الله عليه واله وسلام) and a yellow turban on his head. He has put on the patched sandals of the Prophet (صل الله عليه واله وسلام) and the latter's stick is in his hands with which he is directing some goats before him. In this manner he will enter the Ka'bah, without anyone recognizing him. He will appear as a youth."

Bihar al-Anwar, vol.2 p. 972

The Imam then proceeds to give details about the Mahdi's appearance. He will emerge alone, and having proceeded towards the Ka'bah, he will remain there until it is dark at night. When the people fall asleep, Jibra'il and Mika'il will descend on earth in the company of a group of Mala'ikah. At that time Jibra'il will speak to him: "O my Master, whatever you say is acceptable and your commands will be carried out."

The Imam will stroke Jibra'il's face and say: "Praise be to Allah whose promise concerning us is fulfilled, and who appointed us as heirs to the earth and we will settle in the Paradise wherever we wish to do so. Verily, what a recompense for those who act according to Hu's injunctions!"

Then he will stand between the Rukn and Maqam and in a loud, clear voice he will announce: "Oh the chiefs and the people who are close to me! O you who were preserved on earth by Allah in order to help me when i emerge! Come toward me to obey me!"

His voice will reach these people, who at that time will assemble close to him between the Rukn and Maqam, having arrived from the east and the west, from their places of worship and sleep, after hearing the call from the Mahdi.

`Abd'ul Wahid ibn `Abd'ullah ibn Yunus narrated from Muhammad ibn Ja'far Al-Qarashi from Muhammad ibn Al-Husayn ibn Abul Khattab from Muhammad ibn Sinan from Dhurays from Abu Kh`Alid al-Kabuli that `Ali ibn Al-Husayn or Muhammad ibn `Ali (عليه سلام) had said:

"'Al-Fuqada' are persons, who will be missed in their beds and in the morning they will be found in Mecca. It is they, who are concerned by this Qur'anic verse, 'Wherever you are, Allah will bring you all together.' They are Al-Qa'im's companions."

Ithbar al-Hudat, vol.3 p.546, Al-Mahajja p.19, Hilyat'ul-Abrar, vol.2, p.621, Tafsir al-Burhan, vol. 1 p.1652, Bihar al-Anwar, vol.52 p.368, Mu'jam Ahadith al-Imam al-Mahdi, vol.5 p.18

After that Allah will command the light to raise itself in the form of pillars, rising from earth upward to the heavens, so that the inhabitants of the Earth will see it. What are these pillars of light? Could they not be those powerful lights at the site of the World Trade Center, commemorating the destruction of said towers on September 11th, 2001?

The Mu'minin will not know that Al-Qa'im has appeared at this point. However, when the morning sets in all these Mu'minin, who will reach three hundred and thirteen in number (of which fifty, according to one Hadith, will be women) - number of those who had fought on side of Muhammad (صل الله عليه واله وسلام) in the Battle of Badr - will be assembled in the presence of the Imam (عجل الله تعالي فرج الشريف).

At this point al-Mufaddal asks Imam Ja'far as-Sadiq (عليه سلام) if those seventy-two persons who were killed with al-Husayn in Karbala' will rise with those three hundred and thirteen Mu'minin. As-Sadiq (عليه سلام) says that only al-Husayn (عجل الله تعالي فرج الشريف) among the martyrs of Karbala' will rise among these Jaysh al-Ghadab, wearing a black turban on his head, with twelve thousand Shi'a of `Ali (عجل الله تعالي فرج الشريف) who will also have made raj'a.

Then al-Mufaddal asks if people will pay allegiance to al-Husayn (عجل الله تعالي فرج الشريف) before the appearance and the rise of Al-Qa'im (عجل الله تعالي فرج الشريف) with the latter. The Imam (عليه سلام) says: "Any allegiance before the rise of Al-Qa'im is disbelief, hypocrisy and faud. May Allah curse anyone who receives or pays allegiance [before the rise of Al-Qa'im]."

Imam Ja'far As-Sadiq (عليه سلام) then proceeds to describe the manner in which Al-Qa'im (عجل الله تعالي فرج الشريف) will receive allegiance. He will lean his back on the wall of Ka'bah and stretch out his arm. There will be light emanating from his hand, and he will say: "This is the hand of Allah; it is from Hu's direction and through Hu's command," and will read this Ayah of the Qur'an: "Surely those who  sear allegiance to you do but swear allegiance to Allah; the hand of Allah is above their hands. Therefore whoever breaks [his faith], he breaks it only to the injury of his own soul." Al-Qur'an, Sura 48:10

إِنَّ الَّذِينَ يُبَايِعُونَكَ إِنَّمَا يُبَايِعُونَ اللَّهَ يَدُ اللَّهِ فَوْقَ أَيْدِيهِمْ فَمَن نَّكَثَ فَإِنَّمَا يَنكُثُ عَلَى نَفْسِهِ وَمَنْ أَوْفَى بِمَا عَاهَدَ عَلَيْهُ اللَّهَ فَسَيُؤْتِيهِ أَجْرًا عَظِيمًا

The first being to kiss his hand as a sign of paying allegiance will be Jibra'il, who will be followed by all other Mala'ikah and the noble ones among the jinn, who will, in turn, be followed by the other beings of high rank. The inhabitants of Mecca will exclaim and ask about this person and those who are with him and will inquire about the sign they will have seen in the previous night, the like of which they will not have witnessed before. Some others will say: "Look, do you recognize any of these persons accompanying him?" The people will say that besides the four persons from Mecca and other four from Medina they do not recognize any others.

Al-Mufaddal goes on to ask about Al-Qa'im's program in Mecca. As-Sadiq (عليه سلام) replies that the Mahdi (عجل الله تعالي فرج الشريف), having invited the Meccans to respond to his call and they having accepted it, will appoint a person from his family as his deputy in Mecca, and he himself will move towards Medina. Al-Mufaddal then asks what the Imam (عجل الله تعالي فرج الشريف) will do to the Ka'bah. Imam Sadiq (عليه سلام) answers that the Mahdi (عجل الله تعالي فرج الشريف) will demolish the Ka'bah and will rebuild it as it was originally done during the time of Adam an-Nabi (عليه سلام). He will raise it as Ibrahim and Ismail (عليه سلام) had done, in accordance with the will of Allah. He will destroy anything built by the oppressive khalifatin and their representatives, in Mecca, Medina, Iraq and other places, so that no sign of their wicked rule will remain on Earth. He will destroy the masjid of Kufa also and will rebuild it on its original foundation.

Al-Mufaddal asks if Al-Qa'im will reside in Mecca. The Qa'im, says the Imam, will not remain in Mecca as he will have appointed his deputy for that city. However, when the Meccans see that the Mahdi (عجل الله تعالي فرج الشريف) has left, they will attack his saffir and will kill him. Al-Qa'im (عجل الله تعالي فرج الشريف) will return and the people of Mecca will plead guilty and repent for their act of transgression. The Imam (عجل الله تعالي فرج الشريف) will exhort them with sermons and the fear of Allah. Subsequently, he will appoint a Meccan to represent him and will leave the city once again. The Meccans will treat this person the same way as they had done before and will kill this person. On learning this the Mahdi (عجل الله تعالي فرج الشريف) will send a group of his helpers among the jinn species to Mecca with instructions to kill everyone except those who are sincere in their belief.

The Mahdi (عجل الله تعالي فرج الشريف) will declare to his followers that had it not been for the consideration about the Rahim of Allah, which encompasses everything and of which he is the manifestation on earth, he too would have returned to Mecca, whose residents have cut themselves off from the mercy of Allah by committing evil deeds. The Jaysh of the Imam al-Mahdi (عجل الله تعالي فرج الشريف) will return to Mecca; and then, Imam Sadiq (عليه سلام) declares that, not a single person among every hundred or even a thousand will escape this punishment.

According to a hadith reported by Ibn Babuya, Abu Basir, a close associate and a narrator of numerous Shi'a traditions, once asked al-Sadiq (عليه سلام):

"O son of the Prophet (صل الله عليه واله وسلام), i have heard from your father that there will be twelve Mahdiyyin after al-Qa'im." The Imam said, "However, my father said 'twelve Mahdiyyin' and not 'twelve A'immah.' But they will be a group among our Shi'a, who will call people to friendship with us and inform the about our rights."

Tusi reports a variant of this hadith on the authority of the Prophet (صل الله عليه واله وسلام), who informed `Ali (عليه سلام) on the night before his death about the twelve A'immah who will follow him and the twelve Mahdiyyin who will follow the twelfth Imam (عجل الله تعالي فرج الشريف).

Tusi, Ghayba, p 283

The Successors of the Imam (عجل الله تعالي فرج الشريف)

Al-Mufid affirms that there will be no government subsequent to that of Al-Qa'im (عجل الله تعالي فرج الشريف), except that reported in some ahadith in which there is an allusion to the government of the successors of Al-Qa'im (عجل الله تعالي فرج الشريف). In another account al-Baqir told one of his disciples, Jabir ibn Yazid al-Ju'fi, that a man from the Ahl'ul-Bayt (عليهم سلام) would rule for 309 years after his death. Jabir asked,

"When will this happen?"

Al-Baqir (عليه سلام) said, "After the death of Al-Qa'im."

Jabir went on to ask, "How long will al-Qa'im remain in this world?"

The Imam (عليه سلام) replied, "Nineteen years from the time of his rise until his death."

Jabir asked if his death would be followed by chaos.

The Imam (عليه سلام) said, "Yes, for fifty years. At that time the Imam al-Muntasir (al-Husayn, as mentioned at the end of the hadith) will return and exact revenge for himself and his followers..."

Bihar al-Anwar 2 p 1059 cites the tafsir of al-`Ayyashi

Muhammad ibn Hammam narrated from Ja’far ibn Muhammad ibn Malik from Muhammad ibn Ahmad from Muhammad ibn Sinan from Yunus ibn Dhabyan that Abu Abd’ullah as-Sadiq (عليه سلام) had said:

“When the night of Friday comes, Allah sends down a Malak to the lower heaven. When dawn comes, the Malak sits on a throne on the House (the Ka'bah), and sets minbars of light for Muhammad, `Ali, al-Hasan and Al-Husayn (عليه سلام). They ascend the mindbars. The Mala’ikah, the Nabiyyin and the Mu’minin are invited to gather before them. The gates of the heavens are opened. When the sun declines, the Prophet (صل الله عليه واله وسلام) says: 'O my Lord, carry out Your promise that You have promised of in Your Book by this verse, ‘Allah has promised to those of you who believe and do good tht Hu will most certainly make them rulers in the Earth as Hu made rulers those before them, and that Hu will most certainly establish for them their religion which Hu has chosen for them and that Hu will most certainly, after their fear, given them security in exchange.’" [Al-Qur'an, Sura 24:55]”

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

The Mala’ikah and the Nabiyyin say the same thing. Then Muhammad, `Ali, Al-Hasan and Al-Husayn prostrate themselves and pray to Allah: “Oh our Lord, avenge! Your sanctum has been dishonored, Your choice have been killed and Your faithful slaves have been degraded.” Then Allah does as Hu will and that will be a great day.”

Tafsir al-Burhab, vol.3 p.146, Bihar al-Anwar, vol.52 p.287, Mu’jam Ahadith al-Imam al-Mahdi, vol.5 p.283

The raj'a of Muhammad, `Ali, Hassan and Hussayn represents the return of the Imam al-Mahdi (عجل الله تعالي فرج الشريف) as "Muhammad," the reviver of Islam, of his Wazir and spiritual brother who is Al-Masih, and the male heirs of the Masihi throne that we see manifesting time and time again whether from the seed of Harun (عليه سلام) or from Imam `Ali (عليه سلام).

Mahdi Al-Husayn

The Jaysh al-Ghadab of al-Qa'im (عجل الله تعالي فرج الشريف) will be sent to Damascus to arrest As-Sufyani. They will seize him and behead him on a stone. This will be the time of al-Husayn (عجل الله تعالي فرج الشريف) manifesting with his twelve thousand Shi'a, in addition to the seventy two persons who were killed with him in Karbala'. However, as explained earlier, Mahdi Al-Hussayn (عجل الله تعالي فرج الشريف) will not manifest at first with any other Shahid al-Karbala. Thus, it is inferable that this point is absolutely NOT the first appearance of the raj'a of al-Hussayn (عجل الله تعالي فرج الشريف),  as he will be counted among the first 313 initially.

Bihar al-Anwar, vol.2 p.1232. Majlisi quotes al-Mufid, who cites the answer given by Ash-Sharif al-Murtada on the raj'a of the A'immah (عليهم سلام).

This is not to be a general return of the dead, which will take place on the Day of Judgment; rather, this will be a partial return of only the true Mu'minin and the total kuffar (Bihar al-Anwar, vol.2 p.1186). Along with al-Hussayn (عجل الله تعالي فرج الشريف), `Ali (عجل الله تعالي فرج الشريف) will return and take his place in a huge tent, which will stand on four pillars, of which one will be in Najaf, one in the precinct of the Ka'bah, one on the hill of Safa near the Ka'bah and the other in Medina. Clearly this is this is not a literal tent, as the span of such a tent would be beyond realism. Contrary to blind literalistic interpretation, this tent appears to be a tent of some sort of blanket of influence.

In another Hadith, the fifth Imam Al-Baqir (عليه سلام), who told a group of the Kufans that Al-Husayn (عجل الله تعالي فرج الشريف) will to return, and will rule until such a time that his eyebrows will fall on his eyes (i.e. until the skin of his forehead becomes so slack as a result of old age that his eyebrows will begin to slide down over his eyes). Furthermore, a report from Imam Saqid (عليه سلام) adds that Mahdi Al-Husayn (عجل الله تعالي فرج الشريف) will be responsible for judging the people's deeds before and after the final Celestial Resurrection, when people will enter heaven or hell according to the judgment passed by Al-Hussayn (عجل الله تعالي فرج الشريف).

Bihar al-Anwar, vol.2 p.1189

Salih ibn Sahl narrates from Abu `Abd'ullah (عليه سلام) in regards to following verses, [Al-Isra: 4-6] "We issued a verdict to the Bani Isra'il in the Book that you will twice raise mischief on Earth." This is the murder of the `Amir al-Mu'minin and lancing of Hasan. "And you will ascend exceeding high." This refers to the murder of Husayn. "When the promise of the first of the two comes" refers to the event of avenging the blood of Al-Husayn. "We will raise our servants over you, men of great might; they went to and fro in the lands" is about a nation Allah sends before the rise of Al-Qa'im, who will not leave any felon against the House of Muhammad but set him ablaze. "And it is a promise fulfilled" before the rise of Al-Qa'im.

"Then We gave you back the turn to prevail against them, and aided you with wealth and children and made you a numerous band" refers to the coming of Husayn (as) in the Return (ar-Raj'a) with seventy men of his companions who were martyred with him. They will be wearing white cloaks embroidered with gold, with each cloak having two sides.

The news that reaches the people will be that Husayn (عليه سلام) has come with his Companions, so the Believers will not doubt, and that he is neither the Dajjal nor Iblis. The Imam (al-Hujjah) will be amongst the people at that day. When it is established to the believer that he is Husayn (عليه سلام), he will not doubt therein, and when the news of Husayn (عليه سلام) comes to Al-Hujjah al-Qa'im (عليه سلام) amidst the people and the believers authenticate it, the Hujjah will die. So the one who would perform his funeral bath, shrouding, scenting, and burial will be Husayn (عليه سلام). An Heir is succeeded but by an Heir." Ibrahim narrated that al-Husayn will rule so long over the people that his eyebrows will fall over his eyes from old age.

Bihar al-Anwar, vol. 51 p. 102

Imam Ja'far as-Sadiq (عليه سلام) in explaining the passage of the Qur'an which says, "Then, returned We unto you the turn [to prevail] against them and aided you..." [17:6] says that by "returned" is meant the return of Al-Husayn, who will be accompanied by his seventy-two companions who were killed with him on the battlefield of Karbala'. The companions will announce the return of Al-Husayn to the people. At the same time, the Imam says the Mu'min should not doubt him, since he is neither Dajjal nor Iblis. The Q'aim will be among the people. When the people have gained certainty about his being Al-Husayn (عجل الله تعالي فرج الشريف), the Qa'im will die, and al-Husayn will perform his funeral rites and bury him.

Bihar al-Anwar, vol.2 p.1220

According to one report, Imam al-Baqir (عليه سلام) is said to have related that a Mahdi (عجل الله تعالي فرج الشريف) will rule for three hundred and nine years. Obviously this seems to fit with the notion of Mahdi Al-Hussayn (عجل الله تعالي فرج الشريف) ruling "until such a time that his eyebrows will fall on his eyes." This is the number of years the People of the Cave, as mentioned in sura eighteen of the Qur'an, slept in the cave. During these years, the Imam (عجل الله تعالي فرج الشريف) said the rule of justice and equity will spread in the world.

Tabarsi, I`lam, p 961

"Or do you reflect that the Companions of the Cave and of the Inscription were wonders among Our Sign? Behold, the youths betook themselves to the Cave: they said, "Our Lord! bestow on us Mercy from Yourself, and dispose of our affair for us in the right way!" Then We draw (a veil) over their ears, for a number of years, in the Cave, (so that they heard not): Then We roused them, in order to test which of the two parties was best at calculating the term of years they had tarried! We relate to you their story in truth: they were youths who believed in their Lord, and We advanced them in guidance: We gave strength to their hearts: Behold, they stood up and said: "Our Lord is the Lord of the heavens and of the earth: never shall we call upon any god other than Him: if we did, we should indeed have uttered an enormity! "These our people have taken for worship gods other than Hu: why do they not bring forward an authority clear (and convincing) for what they do? Who doth more wrong than such as invent a falsehood against Allah? "When ye turn away from them and the things they worship other than Allah, betake yourselves to the Cave: Your Lord will shower His mercies on you and disposes of your affair towards comfort and ease." Thou wouldst have seen the sun, when it rose, declining to the right from their Cave, and when it set, turning away from them to the left, while they lay in the open space in the midst of the Cave. Such are among the Signs of Allah: Hu whom Allah, guides is rightly guided; but he whom Allah leaves to stray,- for him wilt thou find no protector to lead him to the Right Way. You would have deemed them awake, whilst they were asleep, and We turned them on their right and on their left sides: their dog stretching forth his two fore-legs on the threshold: if you had come up on to them, thou wouldst have certainly turned back from them in flight, and wouldst certainly have been filled with terror of them. Such (being their state), we raised them up (from sleep), that they might question each other. Said one of them, "How long have ye stayed (here)?" They said, "We have stayed (perhaps) a day, or part of a day." (At length) they (all) said, "Allah (alone) knows best how long ye have stayed here.... Now send ye then one of you with this money of yours to the town: let him find out which is the best food (to be had) and bring some to you, that (you may) satisfy your hunger therewith: And let him behave with care and courtesy, and let him not inform any one about you. "For if they should come upon you, they would stone you or force you to return to their cult, and in that case you would never attain prosperity." Thus did We make their case known to the people, that they might know that the promise of Allah is true, and that there can be no doubt about the Hour of Judgment. Behold, they dispute among themselves as to their affair. (Some) said, "Construct a building over them": Their Lord knows best about them: those who prevailed over their affair said, "Let us surely build a place of worship over them." (Some) say they were three, the dog being the fourth among them; (others) say they were five, the dog being the sixth,- doubtfully guessing at the unknown; (yet others) say they were seven, the dog being the eighth. Say thou: "My Lord knows best their number; It is but few that know their (real case)." Enter not, therefore, into controversies concerning them, except on a matter that is clear, nor consult any of them about (the affair of) the Sleepers. Nor say of anything, "I shall be sure to do so and so tomorrow"- Without adding, "So please Allah!" and call thy Lord to mind when you forgets, and say, "I hope that my Lord will guide me ever closer (even) than this to the right road." So they stayed in their Cave three hundred years, and (some) add nine (more) Say: "Allah knows best how long they stayed: with Him is (the knowledge of) the secrets of the heavens and the earth: how clearly He sees, how finely He hears (everything)! They have no protector other than Him; nor does He share His Command with any person whatsoever." Al-Qur'an, Sura 18:9-26

أَمْ حَسِبْتَ أَنَّ أَصْحَابَ الْكَهْفِ وَالرَّقِيمِ كَانُوا مِنْ آيَاتِنَا عَجَبًا إِذْ أَوَى الْفِتْيَةُ إِلَى الْكَهْفِ فَقَالُوا رَبَّنَا آتِنَا مِن لَّدُنكَ رَحْمَةً وَهَيِّئْ لَنَا مِنْ أَمْرِنَا رَشَدًا فَضَرَبْنَا عَلَى آذَانِهِمْ فِي الْكَهْفِ سِنِينَ عَدَدًا ثُمَّ بَعَثْنَاهُمْ لِنَعْلَمَ أَيُّ الْحِزْبَيْنِ أَحْصَى لِمَا لَبِثُوا أَمَدًا نَحْنُ نَقُصُّ عَلَيْكَ نَبَأَهُم بِالْحَقِّ إِنَّهُمْ فِتْيَةٌ آمَنُوا بِرَبِّهِمْ وَزِدْنَاهُمْ هُدًى وَرَبَطْنَا عَلَى قُلُوبِهِمْ إِذْ قَامُوا فَقَالُوا رَبُّنَا رَبُّ السَّمَاوَاتِ وَالْأَرْضِ لَن نَّدْعُوَ مِن دُونِهِ إِلَهًا لَقَدْ قُلْنَا إِذًا شَطَطًا هَؤُلَاء قَوْمُنَا اتَّخَذُوا مِن دُونِهِ آلِهَةً لَّوْلَا يَأْتُونَ عَلَيْهِم بِسُلْطَانٍ بَيِّنٍ فَمَنْ أَظْلَمُ مِمَّنِ افْتَرَى عَلَى اللَّهِ كَذِبًا وَإِذِ اعْتَزَلْتُمُوهُمْ وَمَا يَعْبُدُونَ إِلَّا اللَّهَ فَأْوُوا إِلَى الْكَهْفِ يَنشُرْ لَكُمْ رَبُّكُم مِّن رَّحمته ويُهَيِّئْ لَكُم مِّنْ أَمْرِكُم مِّرْفَقًا وَتَرَى الشَّمْسَ إِذَا طَلَعَت تَّزَاوَرُ عَن كَهْفِهِمْ ذَاتَ الْيَمِينِ وَإِذَا غَرَبَت تَّقْرِضُهُمْ ذَاتَ الشِّمَالِ وَهُمْ فِي فَجْوَةٍ مِّنْهُ ذَلِكَ مِنْ آيَاتِ اللَّهِ مَن يَهْدِ اللَّهُ فَهُوَ الْمُهْتَدِ وَمَن يُضْلِلْ فَلَن تَجِدَ لَهُ وَلِيًّا مُّرْشِدًا وَتَحْسَبُهُمْ أَيْقَاظًا وَهُمْ رُقُودٌ وَنُقَلِّبُهُمْ ذَاتَ الْيَمِينِ وَذَاتَ الشِّمَالِ وَكَلْبُهُم بَاسِطٌ ذِرَاعَيْهِ بِالْوَصِيدِ لَوِ اطَّلَعْتَ عَلَيْهِمْ لَوَلَّيْتَ مِنْهُمْ فِرَارًا وَلَمُلِئْتَ مِنْهُمْ رُعْبًا وَكَذَلِكَ بَعَثْنَاهُمْ لِيَتَسَاءلُوا بَيْنَهُمْ قَالَ قَائِلٌ مِّنْهُمْ كَمْ لَبِثْتُمْ قَالُوا لَبِثْنَا يَوْمًا أَوْ بَعْضَ يَوْمٍ قَالُوا رَبُّكُمْ أَعْلَمُ بِمَا لَبِثْتُمْ فَابْعَثُوا أَحَدَكُم بِوَرِقِكُمْ هَذِهِ إِلَى الْمَدِينَةِ فَلْيَنظُرْ أَيُّهَا أَزْكَى طَعَامًا فَلْيَأْتِكُم بِرِزْقٍ مِّنْهُ وَلْيَتَلَطَّفْ وَلَا يُشْعِرَنَّ بِكُمْ أَحَدًا إِنَّهُمْ إِن يَظْهَرُوا عَلَيْكُمْ يَرْجُمُوكُمْ أَوْ يُعِيدُوكُمْ فِي مِلَّتِهِمْ وَلَن تُفْلِحُوا إِذًا أَبَدًا وَكَذَلِكَ أَعْثَرْنَا عَلَيْهِمْ لِيَعْلَمُوا أَنَّ وَعْدَ اللَّهِ حَقٌّ وَأَنَّ السَّاعَةَ لَا رَيْبَ فِيهَا إِذْ يَتَنَازَعُونَ بَيْنَهُمْ أَمْرَهُمْ فَقَالُوا ابْنُوا عَلَيْهِم بُنْيَانًا رَّبُّهُمْ أَعْلَمُ بِهِمْ قَالَ الَّذِينَ غَلَبُوا عَلَى أَمْرِهِمْ لَنَتَّخِذَنَّ عَلَيْهِم مَّسْجِدًا سَيَقُولُونَ ثَلَاثَةٌ رَّابِعُهُمْ كَلْبُهُمْ وَيَقُولُونَ خَمْسَةٌ سَادِسُهُمْ كَلْبُهُمْ رَجْمًا بِالْغَيْبِ وَيَقُولُونَ سَبْعَةٌ وَثَامِنُهُمْ كَلْبُهُمْ قُل رَّبِّي أَعْلَمُ بِعِدَّتِهِم مَّا يَعْلَمُهُمْ إِلَّا قَلِيلٌ فَلَا تُمَارِ فِيهِمْ إِلَّا مِرَاء ظَاهِرًا وَلَا تَسْتَفْتِ فِيهِم مِّنْهُمْ أَحَدًا وَلَا تَقُولَنَّ لِشَيْءٍ إِنِّي فَاعِلٌ ذَلِكَ غَدًا إِلَّا أَن يَشَاء اللَّهُ وَاذْكُر رَّبَّكَ إِذَا نَسِيتَ وَقُلْ عَسَى أَن يَهْدِيَنِ رَبِّي لِأَقْرَبَ مِنْ هَذَا رَشَدًا وَلَبِثُوا فِي كَهْفِهِمْ ثَلَاثَ مِئَةٍ سِنِينَ وَازْدَادُوا تِسْعًا قُلِ اللَّهُ أَعْلَمُ بِمَا لَبِثُوا لَهُ غَيْبُ السَّمَاوَاتِ وَالْأَرْضِ أَبْصِرْ بِهِ وَأَسْمِعْ مَا لَهُم مِّن دُونِهِ مِن وَلِيٍّ وَلَا يُشْرِكُ فِي حُكْمِهِ أَحَدًا

Interestingly 309 years correlating with the number of years the People of the Cave were concealed, draws the parallel between the transformation of the world in that age, and the one that will take place during the reign of Mahdi al-Hussayn (عجل الله تعالي فرج الشريف). When the People of the Cave entered into hiding, the Roman world was one where the followers of `Isa (عليه سلام) were persecuted and even killed. When they emerged from the Roman empire claimed allegiance to him (regardless of the fact that this allegiance was nominal in nature only). The world they saw was transformed. Instead of hunting the followers of `Isa (عليه سلام) like the Roman Paul admitted to having done, the People of the Cave emerged and found coins minted with `Isa's (عليه سلام) Greek name on them.

The 309 year reign of the Mahdi al-Hussayn (عليه سلام) indicates this similar transformation. While the followers of al-Qa'im (عجل الله تعالي فرج الشريف) will be persecuted and marginalized at the beginning of this reign, by the end Islam will have swept over the entire world. Certainly the ideas and prophecies which the mainstream neglects will seem heterodox to many. Nevertheless, these are strictly orthodox notions, concepts and officially accepted ahadith from which these sprin forth.

The Shi'a Concept of Raj'a

One of the salient features of Shi'a doctrine is the belief in raj'a meaning "the return to the present state of existence after death, before the Day of Resurrection."

Lane, Lexicon, 1/3:1040.

Nearly every sect of the Shi'a maintained the belief that the A'immah (عليهم سلام) had not died but would appear on Earth to establish the rule of justice and equity.

The belief in raj'a seems to have gained wide currency in Shi'a circles at a quite early period. In the early sources some persons are specifically mentioned as having maintained belief in this doctrine. Ibn Tahir al-Baghdadi, for instance, mentions Jabir ibn Yazid al-Ja'fi as the one who believed in the raj'a of the dead before the Day of Judgment.

Baghdadi, Farq, p.58ff.

He also mentioned Bashshar ibn Burd, (d.167/783-84), the poet, who maintained the belif in raj'a.

Baghdadi, Farq, p.554

From the sources on Islamic sects it can be discerned that as a rule the belief in raj'a was held in connection with the Shi'i A'immah (عليهم سلام) beginning from `Ali (عليه سلام). It is sometimes found in connection with the Prophet (صل الله عليه واله وسلام) himself, more particularly in the incident when `Umar rebuked those who believed that the Prophet (صل الله عليه واله وسلام) was dead, and he emphatically expressed his belief that the Prophet (صل الله عليه واله وسلام) would return after forty days "just as Musa had done."

Ibn Hisham, Sira, 2:155

Next to `Ali (عليه سلام) the belief was held in connection with his son Muhammad ibn Al-Hanafiyya, whose followers , the Kaysanites, believed that Muhammad ibn Al-Hanafiyya had not died but would reappear on earth. In the later development of the Shi'a sects the belief is found in respect to nearly every Shi'a Imam. The A'immah (عليهم سلام) were sometimes asserted to be in concealment and not dead, as in the case of the Waqifiyya, in distinction from the Qat'iyya, who believed the Imam was dead and had a successor to continue the Imamate.

Al-Mufid said, that although all Shi'a sects held a belief in raj'a, they differed in their exposition of the doctrine. Commenting on the belief, he said: The Shi'a agree on the necessity of the raj'a on earth of a great number of the dead before the day of resurrection. However, there is a difference of opinion among them concerning the meaning of raj'a."

Mufid, Awa'il, p.13

The raj'a will take place in order to show the Mu'minin the rule of the righteous Imam (عجل الله تعالي فرج الشريف) and to exact revenge from the Nawasib.

Bihar al-Anwar, vol. 2 p. 1232. Majlisi quotes Al-Mufid, who cites the answer given by Ash-Sharif al-Murtada on the raj'a of the A'immah (عليهم سلام).

The purpose of raj'a would also require that a given number of non-Believers and enemies of the Ahl'ul-Bayt (عليهم سلام) also be returned to earth tso that revenge may be exacted from them.

Al-Mufid in one place explains his own position regarding the meaning of raj'a. In this exposition he does not include the Ahadith concerning the return of the rule of the other A'immah (عليهم سلام), but affirms the rule of Al-Qa'im (عجل الله تعالي فرج الشريف) upon whose emergence the raj'a will take place. This raj'a, al-Mufid says, will be of only a given number of the dead, who will return to life in the forms which they possessed before their death. Among those whose raj'a will have occurred will be some whom Allah will raise in esteem and other whom He will lower. Those who were in the right will be pressed will be given the upper hand over the oppressors. This will occur upon the qiyam of Al-Mahdi from among the progeny of Muhammad.

Al-Mufid then goes on to divide those who will have returned into two groups on the basis of their faith and actions. These is that group who will have returned to Earth because of their high status in the faith and the numerous good deeds performed in their first lives, and who died after lives spent in trying to avoid the commission of grave sins. Allah will show this group the rule of truth and will honor its members by granting them all they wished to possess. The other group will be those persons who were thoroughly corrupted and who had gone to the extreme in opposing those in the right, even killing the awliya' Allah. Thus, Allah will aid those who were transgressed against by this group before death and will assist them to vent their anger and take revenge on them. Then both these groups will die and be brought tto life again at the final Day of Judgment, when they will be entitled to continuance of their reward or punishment. Al-Mufid concludes with the remark that the Shi'a with few exceptions were unanimous on this exposition of raj'a.

Mufid, Awa'il, p. 50

Raj'a al-Kuffar

With the Mu'minin, those who falsified the mission of Muhammad and doubted it will also return so that proper vengeance for their disbelief can be excted from them.

Bihar al-Anwar, vol. 2 p. 986

The Mu'tazilites were quick to attack this fundamental Shi'a doctrine of the raj'a of the A'immah, various Anbiyah (عليهم سلام) and of the Nawasib. This is evidenced in Al-Mufid's description of a debate with them and his vindication of the Ithna Ashari stance on the return of the dead to enable the Mu'min to exact vengeance upon the kuffar. The Mu'tazilites, in a meeting with the Shi'a, reasoned that if Yazid, Ash-Shimr (or, ash-Shamir, the one who killed Imam al-Hussayn), and `Abd'ur-Rahman ibn Muljam (Imam `Ali's assassin), returned, what if they repented and thereby obeyed the Imam (عجل الله تعالي فرج الشريف). This, they reasoned, would require the Shi'a to befriend them and would assure them of reward. Because the Mu'tazilites felt this question was not answered sufficiently, they mocked the Shi'a for this belief that is now little known to most professing the Ithna Ashari perspective.

Nevertheless, the Ahadith from the A'immah (عليهم سلام) affirm that these kuffar will permanently abide in the Fire, and the Mu'minin are told to curse them up until the Day of Judgment. Thus, we are told in advance that though this possibility may exist in theory, in actuality they will NOT turn from their disbelief and hatred, regardless of their "second chance" through raj'a.

The Qur'an says: "And even if We had sent down to the Mala'ikah and the dead had spoken to them and We had brought together all things before them, they would not believe unless Allah willed; but most of them are ignorant." (6:11)

قُلْ سِيرُواْ فِي الأَرْضِ ثُمَّ انظُرُواْ كَيْفَ كَانَ عَاقِبَةُ الْمُكَذِّبِينَ قُل لِّمَن مَّا فِي السَّمَاوَاتِ وَالأَرْضِ قُل لِلّهِ كَتَبَ عَلَى نَفْسِهِ الرَّحْمَةَ لَيَجْمَعَنَّكُمْ إِلَى يَوْمِ الْقِيَامَةِ لاَ رَيْبَ فِيهِ الَّذِينَ خَسِرُواْ أَنفُسَهُمْ فَهُمْ لاَ

Secondly, when Allah returns the kuffar during the raj'a it is in order for vengeance to be exacted upon them. Thus, repentance will no longer be accepts, as occurred in the case of Firon. The Qur'an relays: "When the downing overtook him, he said, 'I believe that there is no god but Hu in whom the Bani Isra'il believe, I am one of those who surrender.' What! Now? And indeed before you rebelled, being of those that did corruption." Al-Qur'an, Sura 10:90

وَجَاوَزْنَا بِبَنِي إِسْرَائِيلَ الْبَحْرَ فَأَتْبَعَهُمْ فِرْعَوْنُ وَجُنُودُهُ بَغْيًا وَعَدْوًا حَتَّى إِذَا أَدْرَكَهُ الْغَرَقُ قَالَ آمَنتُ أَنَّهُ لا إِلِـهَ إِلاَّ الَّذِي آمَنَتْ بِهِ بَنُو إِسْرَائِيلَ وَأَنَاْ مِنَ الْمُسْلِمِينَ

Allah set a particular time in the life of men when repentance is accepted. However, it is well established that repentance after death will not be accepted.

"On that day when one of your Lord's signs come, it shall not profit a soul to believe which did not believe before, or earn good through its belief. Say, 'Watch and wait, we too are waiting."" Al-Qur'an, Sura 6:159

إِنَّ الَّذِينَ فَرَّقُواْ دِينَهُمْ وَكَانُواْ شِيَعًا لَّسْتَ مِنْهُمْ فِي شَيْءٍ إِنَّمَا أَمْرُهُمْ إِلَى اللّهِ ثُمَّ يُنَبِّئُهُم بِمَا كَانُواْ يَفْعَلُونَ

The "sign" in this verse, according to Shi'a tafsir, is Al-Qa'im; when he emerges, the repentance of the enemy will not be accepted.

Mufid, `Uyun, p.115-17

The raj'a is a prelude to the final resurrection; the lesser Yawm Al-Qiyyamah, before the final, eternal one upon Judgment.

"While the function of Al-Mahdi is to commence the zuhur and launch the revolution in the final days, it is `Ali and, more particularly al-Husayn who will establish the Islamic rule after returning to life, following the zuhur. The traditions of this aspect of this aspect of raj'a are unanimous in according al-Husayn, the martyr par excellence of Shi'ism, the honor of initiating the rule of justice and equity, in collaboration with `Ali and Al-Qa'im.

"The Imamite doctrine of the Mahdi at one point merges with the return of Jesus, another prominent figure of Islamic eschatology. The doctrine of the return of Jesus, as described in Sunnite sources and cited by the Shi'ite traditionists is explained in a more or less uniform manner."

Sachedina, Islamic Messianism, p.171

Moreover, when Allah returns the kuffar during the raj'a, in order to permit the Mu'min to exact their revenge form the kuffar, Hu will no longer accept their repentance, as happened, according to the testimony of the Qur'an, in the case of Firon: "When the drowning over took him, he said, 'I believe that there is no god but he in whom the Bani Isra'il believe, I am of those who surrender.' What! Now? And indeed before you rebelled, being of those that did corruption." Al-Qur'an, Sura 10:90

وَجَاوَزْنَا بِبَنِي إِسْرَائِيلَ الْبَحْرَ فَأَتْبَعَهُمْ فِرْعَوْنُ وَجُنُودُهُ بَغْيًا وَعَدْوًا حَتَّى إِذَا أَدْرَكَهُ الْغَرَقُ قَالَ آمَنتُ أَنَّهُ لا إِلِـهَ إِلاَّ الَّذِي آمَنَتْ بِهِ بَنُو إِسْرَائِيلَ وَأَنَاْ مِنَ الْمُسْلِمِينَ

Thus, Allah rejected his repentance and his remorse, just as Hu will do with these kuffar on the Yawm ad-Din, since repentance on that day will be of no avil (6:159). The "sign" in this verse, according to Shi'a Tafsir, is Al-Qa'im (عجل الله تعالي فرج الشريف); when he emerges, the repentance of the adversary will not be accepted.

Mufid, `Uyun, p.115-17

New Commission

"However, al-Qa'im will not follow the Prophet's (صل الله عليه واله وسلام) example of gentleness and flexibility and winning over the people by uniting them; rather , the Qa'im will kill, in accordance with the text of the testament (wasiyya), which each Imam, beginning with `Ali to the Mahdi, was required to follow. He will also not follow the example of `Ali , who adopted the path of forgiveness and benevolence in his de`Ali ngs with the people, because he knew that there would follow after his death the rule of tyrants who would oppress his Shi'a. The Qa'im, on the other hand is assured that his Shi'a will not ever be dominated by wicked rulers, and consequently he will fight with his enemies and put them into prison."

Bihar 2, p 944

Al-Qa'im will rise with a new authority, a new book and a new order, which will be severe on the `Arabs.  He will not follow the Sunnah of tolerance and forgiveness of his enemies and antagonists. When he is wronged, he will wrong. When he is attacked, he will attack. When his inheritance has been pillaged and stolen, he will steal it back. When that in his trust has been handled wrongly, he will respond with harshness and fury; according to ahadith, hanging the severed hands of the Sufyanic thieves of the Ka'bah off of it.

Al-Baqir is reported as saying "I can see your religion mixed with blood [in the future] No one will be able to return it to its pristine purity except a man among the Ahl'ul-Bayt who will distribute gifts twice a year.... In his time the knowledge of religion will be spread to such an extent that a woman sitting in her home, will be able to give rulings according to the Book and the teachings of the Prophet (صل الله عليه واله وسلام)."

In another Hadith, `Abd'ullah ibn `Ata', an associate of the fifth and sixth A'immah (عليهم سلام), asked Al-Baqir regarding the manner in which al-Qa'im (عجل الله تعالي فرج الشريف) will proceed among the people. He said "He will raze that which existed before him just as the Prophet (صل الله عليه واله وسلام) did (before him) [when he began his mission], and will revive Islam once again."

Ghayba N, pp. 125ff. 

`Ali ibn al-Hussayn narrated from Muhammad ibn Yahya al-Attar from Muhammad ibn Hassan ar-Razi from Muhammad ibn `Ali al-Kufi from Ahmad ibn Muhammad ibn Abu Nasr from `Abd'ullah ibn Bukayr from his father that Zurara has said to Abu Ja'far Muhammad ibn `Ali al-Baqir (عليه سلام):

"I want you to mention to me the name of one of the virtuous men - I meant Al-Qa'im (عليه سلام)."

He said: "His name is like mine."

I said: "Will he act like Muhammad (صل الله عليه واله وسلام)?"

He said: "O Zurara, how far! He will not act as the Prophet (صل الله عليه واله وسلام) has acted."

I asked: "May I die for you! Why not?"

He said: "the Prophet (صل الله عليه واله وسلام) has acted leniently towards his Ummah. He has entreated people kindly whereas al-Qa'im (صل الله عليه واله وسلام) will use his sword with them. He has been ordered by the book, which is with him, to do so. He will kill (bad) people without forgiving anyone. Woe unto whoever opposes him then."

Kitab al-Ghayba, Nu'mani p.314, Iqd ad-Durar p.226, Ithbat al-Hudat, vol.3 p.539, Hilyatul Abrar, vol.2 p628, Bihar al-Anwar, vol. 52 p.353, Muntakhab al-Athar p.302, Mu'jam Ahadith al-Imam al-Mahdi, vol.3 p.303

Once again, though we are told it is haraam to reveal the name of Al-Qa'im (atfss), Imam Muhammad al-Baqir (عليه سلام) tells us that the Imam al-Qa'im's (عجل الله تعالي فرج الشريف) name is like his. In other words, Al-Qa'im (عجل الله تعالي فرج الشريف) will be like Muhammad (صل الله عليه واله وسلام) in that he will call people anew to Islam and will face seemingly insurmountable opposition.

Ahmad ibn Muhammad ibn Sa'id narrated from `Ali ibn al-Hassan from his father from Rifa'a ibn Musa that `Abd'ullah ibn Atta' had said:

I asked Abu Ja'far al-Baqir (عليه سلام): "When al-Qa'im (عليه سلام) rises, what will he do to people?"

He said: "He will annul all that has been established before him as the Prophet (صل الله عليه واله وسلام) has done and he will resume Islam anew."

Iqd ad-Durar p.227, Hilyat'ul-Abrar, vol.2 p. 629, Bihar al-Anwar, vol.52 p.354, Muntakhab al-Athar p.305, Mu'jam Ahadith al-Imam al-Mahdi, vol.3 p.319

`Ali ibn al-Husayn narrated from Muhammad ibn Yahya al-Attar from Muhammad ibn Hassan ar-Razi from Muhammad ibn `Ali al-Kufi form Ahmad ibn Muhammad ibn Abu Nasr from Al-Ala' from Muhammad ibn Muslim that Abu Ja'far al-Baqir (عليه سلام) has said:

"If people know what Al-Qa'im will do when he appears, most of them will wish he would not appear. He kills great numbers of people. He begins with the people of Quraysh. He kills many of them until many people say: He is not from Muhammad's progeny. If he is from Muhammad's progeny, he will be merciful."

Kitab al-Ghayba, Nu'mani p.317; Iqd ad-Durar p.227, Ithbat al-Hudat, vol. 3 p. 539, Hilyat'ul-Abrar, vol.2 p. 629, Bihar al-Anwar, vol.52 p.354, Bisharat'ul-Islam p. 263, Mu'jam Ahadith al-Imam al-Mahdi, vol.3 p.304

`Ali ibn al-Husayn narrated from Ahmed ibn Muhammad ibn Abu Nasr from Aasim ibn Hamid al-Hannat from Abu Basir that Abunn Ja'far al-Baqir (عليه سلام) has said:

"Al-Qa'im will rise with a new task, new principles and new judgments. He will be sever with the `Arabs. He will do nothing but killing. He will not forgive anyone and he will not care for any blame because he acts for the sake of Allah."

Thbat al-Hudat, vol. 3 p.540, Bihar al-Anwar, vol.. 52. p.354, Mu'jam Ahadith al-Imam al-Mahdi, vol. 3 p. 253

`Ali ibn al-Husayn narrated from Muhammad ibn `Ali al-Kufi from al-Hasan ibn Mahbub from `Ali ibn Abu Hamza from Abu Basir that Abu `Abd'ullah as-Sadiq (عليه سلام) had said:

"Why do you urge on the appearance of Al-Qa'im? By Allah, he wears rough cloths and eats coarse food. There will be nothing but the sword and killing under the shadow of the sword."

Al-Ghayba by at-Tussi p. 459, al-Khara'ij wel Jara'ih, vol 3 p. 1155, Iqd ad-Durar p. 228, Muntakhab al-Anwar al-Mudhi'a p.32, Ithbat al-Hudat, vol.3 p.515, 540, 586, Hilyatul Abrar, vol.2 p.629, Mu'jam Ahadith al-Imam al-Mahdi, vol.4 p.37

We see the Ummah urging on the Rise of the one who will do nothing but killing the likes of most of them. As well even his diet will be "coarse" food - as was the case with `Isa al-Masih (عجل الله تعالي فرج الشريف) - which the masses deem undesirable and overly restrictive.

Ahmad ibn Muhammad ibn Sa'id ibn Uqda narrated from Ahmad ibn Yusuf ibn Ya'qub Abu'l-Hassan al-Ju'fi from Isma'il ibn Mihran from al-Hassan ibn `Ali ibn Abu Hamza from his father and Wuhayb from Abu Basir that Abu `Abd'ullah as-Sadiq (عليه سلام) had said:

"When Al-Qa'im appears, there will be nothing between him and between the `Arabs and Quraysh except the sword. There will be nothing but killing. So why do they urge on his appearance? By Allah, he wears rough cloths and eats coarse barley. It will be just the sword and killing under the shadow of the sword."

Mu'jam Ahadith al-Imam al-Mahdi, vol.3 p.253, ar-Raj'a by Al-Astarabadi p.157

Jaysh al-Ghadab

Many qualities of Imam Mahdi’s (عجل الله تعالي فرج الشريف) partisans have been preserved in the narrations transmitted through Ahlul Bayt (عليه سلام). Those who constitute the “Troops”, are frequently referred to as “Ashab Al-Qaim”, (Companions of Al-Qaim), “Ahlul Ikhlas”, (the people of sincerity), and “Jaysh al-Ghadab” (the troops of anger). The number of The Imam’s (عجل الله تعالي فرج الشريف), elite Vanguard will number 313, the same number who fought with Muhammad (صل الله عليه واله وسلام), at the Battle of Badr and it is said that just like the troops at Badr, “they will not be killed, nor will they die, until they attain their victory”.

Kitab al-Ghayba pp. 285, 378, 443

Furthermore it is said that very few of them will be `Arabs. In response to the question “How many of those who accompany Al-Qaim (عليه سلام) are `Arabs?” Imam Jaffar As-Sadiq, the 6^th Imam (عليه سلام), said, “Very Few”; then the man replied “But there are numerous `Arabs who profess this Cause” and Imam Jaffar (عليه سلام), said; “People will inevitably be chosen, separated, sifted through, and many are those who will fall through the sifter”.

Kitab al-Ghayba, pp.298-99

In the description of the Uprising of Al-Mahdi (عليه سلام), and the battles against his enemies, there are frequent narrations attesting that; “Our Qaim will have no pity for the `Arabs”, “Between us and the `Arabs there will be nothing but the Sword”, and “Between us and the `Arabs their will only be Slaughter and Bloodshed”

al-Kulayni vol.2 pp194-97

In addition Imam Ja'far As-Sadiq (عليه سلام), said, “They will be the Children of Sun Worshippers”.

Kitab al-Ghayba, p.452

That the Jaysh al-Ghadab are said to be the Children of Sun Worshippers is significant. At the infamous Council of Nicea in 325 A.D., the true Islamic teachings of Jesus (عليه سلام) were perverted into Roman Pagan Sun Worship, patterned on the same Trinitarian creed of Nimrod, and the Firawn of Egypt. Therefore the Children in the West born of Christian parentage are technically the “Children of Sun Worshippers.”

The first Imam `Ali Ibn Abu Talib (عليه سلام), said; “I can envision the `Ajam companions of the Mahdi (عليه سلام), setting up their tents in the enclosure of the Masjid of Kufa”

Kitab al-Ghayba p.452

During the time of the Prophet (صل الله عليه واله وسلام), the word “Ajam” was used to describe the Persians, therefore many today believe it to mean “Persian”, however again we are confronted with a less than adequate translation. The word Ajam literally means “non-Arab” or “non-Arabic speaking people”; it was also used later to describe “uncivilized or barbaric people”, since the `Arabs looked down on non Arabic speaking people as being uncultured and uncivilized. The term `ajam was frequently used derogatorily. This is exactly the way that many `Arabs feel about those of us here in the West, who were raised in jahiliyyah.

It is also related in Kitab al-Ghayba, p.472 “Whoever knows the Imam is already sheltered beneath his Tent and resuscitated by his Knowledge” and in al-Kulayni’s al-Rawda, vol. 2 p 49, it is narrated by Imam Ja'far As-Sadiq (عليه سلام), that “Allah will develop the ears and the eyes of those faithful to Imam Mahdi (عليه سلام), to such an extent that, even without his presence his Shi’a will hear him, and he will hear them”.

Muhammad ibn Hammam narrated from Hamid ibn Ziyad al-Kufi from Muhammad ibn `Ali ibn Ghalib from Yahya ibn Ulaym from Abu Jamila al-Mufadhdahal ibn Salid from Jabir from someone that Al-Musayyab ibn Nujba had said:

"One day a man came to `Amir al-Mu'minin (عليه سلام) with another man called ibn as-Sawda' and said: "O Amir al-Mu'minin, this man ascribes lies to Allah and His Rasul and he mentions you to be the source of that."

Amir al-Mu'minin (عليه سلام) said: "What does he say?"

The man said: "He mentions a Jaysh al-Ghadab (Army of Anger)."

Amir al-Mu'minin (عليه سلام) said: "Set the man free! The army of anger will come at the end of the Zaman. They will gather like the cloudlets of autumn. A man, two or three will come from every tribe until they become nine (from each tribe). By Allah, I know their Amir and his name and I know the place where their sumpters stay at."

Then he got up saying: "Baqir! Baqir! Baqir! He is a man of my descendants. He will cut oopen traditions so extensively."

Kitab al-Ghayba, Nu'mani p.446, Bihar al-Anwar, vol.52 p.247.

The very Shi'a of `Ali (عليه سلام) in his own day had false expectations and culturally tainted perceptions of the nature and Sunnah of Al-Qa'im (عجل الله تعالي فرج الشريف) and his Jaysh.

`Ali ibn al-Husayn al-Mas'udi narrated from Muhammad ibn Yahya al-Attar from Muhammad ibn Hassan ar-Razi from Muhammad ibn `Ali al-Kufi from `Abd'ur-Rahman ibn Abu Hammad from Ya'qub ibn `Abd'ullah al-Ash'ari from Utayba ibn Sa'dan ibn Yazid that Al-Ahnar ibn Qays has said:

"Once I went to Imam `Ali (عليه سلام) for some buisness. then Ibn'ul-Kawwa' and Shibth ibn Rib'iy came and asked permission to meet him. Imam `Ali (عليه سلام) said to me: "If you like to permit them, you can do that because you are the first to have your business achieved."

I said: "O Amir al-Mu'minin (عليه سلام), permit them to come in."

When they came in, he said to them: "What made you secede from me in Harura'?"

They said: "We wanted to be with the Jaysh al-Ghadab."

He said: "Woe unto you! Is there any kind of anger in my guardianship? Anger comes after when many kinds of calamities and distresses occur. Then they (the Army) gather like cloudlets of autumn; one, two, three, four, five, six, seven, either, nine or ten from every tribe."

Kitab al-Ghayba, Nu'mani p.447, Bihar al-Anwar, vol.52 p.248

Ahmad ibn Muhammad ibn sa'id ibn Uqda narrated from `Ali ibn Al-Hassan at-Taym`Ali from Al-Hassan and Muhammad, the sons of `Ali ibn Yusuf, from Sa'dan ibn Muslim from a man that Al-Mufadhdhal ibn `Umar had said:

Abu `Abd'ullah as-Sadiq (عليه سلام) said: "When the Imam calls out the adhan, he will pray Allah with Hu's Hebrew name and then his companions, who will be three hundred and thirteen men, will be permitted to join him. They will gather like the cloudlets of autumn. They will be the bearers of the banners. Some of them will be missed in their beds in the night and in the morning they will find themselves in Mecca. Some of them will be seen walking on the clouds during the day. They will be known by their names, their fathers' names and their lineages."

I said: "May I die for you! Which of them is greater in faith?"

He said: "It is those, who walk on the clouds during the day. They are the missed ones. About these companions Allah has revealed this verse, 'Wherever you are, Allah will bring you all together. [2:148]'"

Kitab al-Ghayba, Nu'mani p.448, Tafsir of al-Ayyashi, vol.1 p.67, Ithbat al-Hudat, vol.3 p.548, al-Mahajja p.20, Tafsir al-Burhan, vol.1 p.162, 164, Bihar al-Anwar, vol. 52 p.368, Mu'jam Ahadith al-Imam al-Mahdi, vol.5 p.32.

How many Shi'a would follow a man who calls on Allah by Hu's batini Name in Hebrew? Hadith after hadith, we find that the actions and Sunnah of Al-Qa'im (عجل الله تعالي فرج الشريف) are alien to the masses of the Ummah and even those who profess to be the Shi'a of the Ahl'ul-Bayt (عليهم سلام).

Abu Sulayman Ahmad ibn Hawtha al-Bahili narrated from Ibarhim ibn Ishaq an-Nahawandi from `Abd'ullah ibn Hammad Al-Ansari from `Abd'ullah ibn Bukayr that Abban ibn Taghlub had said:

"One day I was with Ja'far ibn Muhammad as-Sadiq (عليه سلام) in a masjid in Mecca. He said to me: "O Abban, Allah will bring three hundred and thirteen men in this masjid. The people of Mecca know that neither their (those men's) fathers nor grandfathers have been created yet. They will come with their swords on their shoulders. On each sword the name of its keeper, his father's name, his aspect and lineage are written. Then a caller will call out: "This is al-Mahdi. He judges with the judgments of Prophet Dawud (عليه سلام) and Prophet Sulayman (عليه سلام). He is not asked to show evidence for his judgments."

Ithbat al-Hudat, vol. 3 p.546, Mu'jam Ahadith Al-Imam al-Mahdi, vol.4 p.11

`Ali ibn Ahmed narrated from Ubaydillah ibn Musa al-Alawi from Harun ibn Muslim from Mas'ada ibn Sadaqa from `Abd'ul-Hamid at-Ta'iy from Muhammad ibn Muslim that Abu Ja'far al-Baqir (عليه سلام) had said when talking about this verse, "Or, Who answers the distressed one when he calls upon Hu and removed the evil, and Hu will make you successors in the Earth [27:62]."

أَمَّن يُجِيبُ الْمُضْطَرَّ إِذَا دَعَاهُ وَيَكْشِفُ السُّوءَ وَيَجْعَلُكُمْ خُلَفَاء الْأَرْضِ أَإِلَهٌ مَّعَ اللَّهِ قَلِيلًا مَّا تَذَكَّرُونَ

It is written in Bihar al-Anwar that the Qur'anic Ayah 28:5 refers to the 12 Mahdiyyin (عجل الله تعالي فرج الشريف) and not the 12 A'immah (عليهم سلام).

"And We desired to show favor unto those who were oppressed in the earth, and to make them examples and to make them A'immah."

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

That could simply not refer to the 12 A'immah (عليهم سلام) since almost all of them did not rule ("And to establish them in the earth"), nor were Firon and Haman (i.e. the oppressors), and their hosts shown what they feared through them, as mentioned in the next ayah.

"And to grant them power in the land, and to make Firon and Haman and their hosts see from them what they feared." Qur'an, Sura 28:6

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

"This verse as been revealed about al-Qa'im (عليه سلام) where Jibra'il has sat on a drain in a shape of a bird. Jibra'il will be the first one, who pays homage to Al-Qa'im and then the three hundred and thirteen companions will disappear from their beds. It is the saying of Allah, "Therefore hasten to (do) good works; wherever you are, Allah will bring you all together." [2:148] The good work is the belief in the guardianship of the Ahl'ul-Bayt."

Ithbat al-Hudat, vol.3 p.546, Bihar al-Anwar, vol.52 p.369, Mu'jam Ahadith al-Imam al-Mahdi, vol.5 p.308

`Ali ibn Al-Husayn narrated from Muhammad ibn Yahya al-Attar from Muhammad ibn Hassan ar-Razi from Muhammad ibn `Ali al-Kufi from Isma'il ibn Mihran from Muhammad ibn Abu Hamza from Abban ibn Taghlub that Abu `Abd'ullah as-Sadiq (عليه سلام) has said:

"Allah will send three hundred and thirteen men to a masjid in Mecca. The people of Mecca know that those men's fathers and grandfathers have no been created yet. They will have swords, on which one thousand words are written. Each word is a clue for one thousand words. Then Allah will send the wind from every valley to say: 'This is al-Mahdi. He rules like the rule of Prophet Dawud (عليه سلام). He does not need any evidence.'"

Ithbat al-Hudat, vol.3 p.546 Bihar al-Anwar, vol.52 p.286, 369, Mu'jam Ahadith Al-Imam Al-Mahdi, vol.4 p.11

The fact of Al-Qa'im (عجل الله تعالي فرج الشريف) judging outside of the judicial restrictions and limitations placed for a burden of proof in Islamic Shariah, many will believe this to be other than the Imam (عجل الله تعالي فرج الشريف).

As well his troops are Troops of Anger. They are not troops who spare their antagonists or who fight in order to diplomatic spread Islam. The only mission of the Mahdi (عجل الله تعالي فرج الشريف) is to fight and his Jaysh al-Ghadab are answerable to no one but Allah and Hu's Hujjah.

As well these Companions will live in the moment. They will have no need to assemble in Mecca until the specific time in which they will be taken there in which they will be taken there by plan "carried on the clouds of the air" or even taken out of their beds by Al-Mala'ikah if need be.

Abu Sulayman Ahmad ibn Hawtha narrated from Ibrahim ibn Ishaq an-Nahawandi from `Abd'ullah ibn Hammad al-Ansari from Abul Jarud that Abu Ja'far al-Baqir (عليه سلام) had said:

"The companions of al-Qa'im will be 313 men. They will be foreigners. Some of them will be carried on the clouds during the day. They will be known by their names, their fathers' names, their qualities and lineages. Some of them will be taken from their beds to be in Mecca in the morning without any appointment."

Kitab al-Ghayba, Nu'mani p. 451, Ithbat al-Hudat, vol.3 p.547, Bihar al-Anwar, vol.52 p.368, Mu'jam Ahadith al-Imam al-Mahdi, vol. 3 p.283

Abu Sulayman Ahmad ibn Hawtha narrated from Ibrahim ibn Ishaq an-Nahawandi from Abudullah ibn Hammad al-Ansari from `Ali ibn Abu Hamza that Abu `Abd'ullah as-Sadiq (عليه سلام) had said:

"While the young men of the Shi'a are sleeping on the roofs of their houses, they will be taken to their companion (al-Qa'im) within the same night without any appointment. In the morning they will find themselves in Mecca."

Bihar al-Anwar, vol.52 p.370, Bisharat'ul-Islam p.198, Mu'jam Ahadith al-Imam al-Mahdi, vol.4 p.6

Ahmad ibn Muhammad ibn Sa'id narrated from `Ali ibn Al-Hassan ibn Fadhdhal from Muhammad ibn Hamza and Muhammad ibn Sa'id from `Uthman ibn Hammad ibn `Uthman from Sulayman ibnHarun al-Baj`Ali that Abu `Abd'ullah as-Sadiq (عليه سلام) had said:

"The companions of Al-Qa'im are reserved for him. Even if all the peoples will have gone, Allah will bring him his companions. It is they, about whom Allah has said, "Therefore if these people disbelieve in it We have already entrusted with it a people who are not disbelievers in it, [6:89]" and has said "The Allah will bring a people, Hu shall love them and they shall love Hu, lowly before the believers, mighty against the unbelievers, they shall strive hard in Allah's way and shall not fear the censure of any censurer. [5:54]"

Tafsir al-Burhan, vol.1 p.478, al-Mahajja p.64, Bihar al-Anwar, vol.52 p.370, Yanabi'ul Mawadda p.422, Mu'jam Ahadith al-Imam al-Mahdi, vol.5 p.93, 100.

The people who Allah has brought forth "lowly before the believers" are those who "strive hard," that is the Mujahidin. Despite the fact that they are only 313 facing the opposition of hundreds of millions, of nominal Shi'a not to mention those nominally pledged to Islam as a whole, the Qur'an says the Jaysh al-Ghadab "will not fear the censure of any censure."

Abu Sulayman Ahmad ibn Hawtha al-Bahili narrated from Abu Ishaq Ibrahim ibn Ishaq an-Nahawandi from `Abd'ullah ibn Hammad al-Ansari from someone that one of the companions had come to Abu `Abd'ullah as-Sadiq (عليه سلام) and said to him:

"May I die for you! By Allah, I love you and love whoever loves you. O my master, how many are your Shi'a are!"

Abu `Abd'ullah as-Sadiq (عليه سلام) said: "Would you please mention them?"

The man said: "They are too many."

He said: "Could you count them?"

The man said: "They are much more than to be counted."

Abu `Abd'ullah as-Sadiq (عليه سلام) said: "If the number becomes three hundred and a little more then what you want will happen. Our Shi'a are those, whose voice does not pass beyond their ears, nor does their zeal go beyond their body, nor do they praise us openly, nor quarrel with anyone because of us, nor sit with anyone criticizing us, nor talk with anyone abusing us, nor love whoever hates us and do not hate whoever loves us."

The man said: "Then how do we deal with these different groups who pretend that they are Shi'a?"

He said: "They will be tried, purified and distinguished. Years come that will perish them, a sword that will kill them and disagreement that will scatter them. Our real Shi'a are those , who do not growl like a dog, do not covet like a crow and do not ask people for alms even if they die of hunger."

The man said: "May I die for you! Where can I find such a kind of people?"

He said: "You can find them in the far sides of the world. They are those, whose lives are so simple, whose abodes move from place to any other, who if are seen, will not be known, if absent will not be missed, if become ill, will not be visited, if propose to a woman, will not be married and i die, their funerals will not be attended. It is they, who divide their monies among them, who visit each other in their graves and who never disagree even if their countries are different."

Bihar al-Anwar, vol 68 p.164, Mu'jam Ahadith Al-Iman al-Mahdi, vol.4 p.10

These Companions of the Mahdi (عجل الله تعالي فرج الشريف) are those from various lands, distant from the Middle East. Though there lands differ, their aims and intentions do not. When in distress, they receive support from each other, but other than that they are ignored by the majority to the extent that if they were gone the majority would not even notice.

"If they see a Mu'min, they will honor him and if they see a Munafiq, they will leave him aside. They do not worry when about to die and they visit each other in their graves..."

Bihar al-Anwar, vol 68 p.164, Mu'jam Ahadith Al-Iman al-Mahdi, vol.4 p.10

"Allah will make his (al-Mahdi's) three hundred and thirteen companions join him without any previous appointment. O Jabi, it is the verse that Allah has revealed in Hu's Book, "Wherever you are, Allah will bring you all together; surely Allah has power over all things. (2:148)" People will pay homage to him between the corner (of the Ka'bah) and the temple (of Ibrahim). With him there will be a covenant from the Prophet (صل الله عليه واله وسلام) that has been inherited by the descendants; one after the other.

Kitab al-Ghayba, Nu`mani p.397, Irshad al-Mufeid p.359, Al-Ghayba by At-Tussi p.441, I1lam al-Wara p. 427, al-Khara'ij wel Jara'ih, vol.3 p.1156, Iqd ad-Durar p.49, Kashful Ghumma, vol.3 p.249, al-Fusul al-Muhimma p.301, Tafsir al-Burhan, vol. 1 p.162, Hihar al-Anwar vol.52 p.237

Arrogants of the `Arabs

In response to the question "How many of those who will accompany Al-Qa'im are `Arabs" Ja'far (عليه سلام) said "Very few (shay'un yasir)," then someone said, "But numerous are the `Arabs who profess this Cause," and Ja'far replied "People will inevitably be chosen, separated, sifted through; many are those who will fall through the sifter."

An-Nu'mani, Kitab al-Ghayba, Ch 12, pp 298-99

Ahmad ibn Muhammad ibn Sa'id ibn Uqda narrated from Muhammad ibn al-Mufadhal ibn Ibrahim from Muhammad ibn `Abd'ullah ibn Zurara from Muhammad ibn Marwan that al-Fudhayl ibn Yasar had said: I hear Abu `Abd'ullah as-Sadiq (عليه سلام) saying:

"When our Qa'im appears, he will receive harms from the ignorant people more and bitterer than that the Prophet (صل الله عليه واله وسلام) had received from the ignorant people of the pre-Islamic age."

I said: "How is that?"

He said: "the Prophet (صل الله عليه واله وسلام) came to people while they used to worship sculptured stone and wood whereas when Al-Qa'im comes to people, they will protest against him by interpreting the Book of Allah according to their fancies. By Allah, he (Al-Qa'im) will insert his justice into their houses like the entering of hot and cold"

Kitab al-Ghayba, Nu'mani p. 421, Ithbat al-Hudat, vol.3 p.544, Hilyat'ul-Abrar, vol.2 p.630, Bihar al-Anwar, vol. 52 p.362, Mu'jam Ahadith al-Imam al-Mahdi, vol.3 p.501.

"Those who thought themselves his followers" clarifies that this is not merely the non-Shi'a being referenced here, but rather the Shi'a who accept the birth and occultation of the 12th Imam (عجل الله تعالي فرج الشريف). As well, it is said that at that time (of Al-Qayim), and not at the time of Abu Bakr's usurpation of power from Imam `Ali (عليه سلام), would they apostatize themselves and not before. This clarifies that prior to their rejection of the Imam (عجل الله تعالي فرج الشريف), they had not necessarily apostatized themselves.

Ahmad ibn Muhammad ibn Sa'id ibn Uqda al-Kufi narrated from Ahmed ibn Yusu ibn Ya'qub al-Ju'fi Abu'l-Hassan from Isma'il ibn Mihran from al-Hassan ibn `Ali ibn Abu Hamza from his father and Wuhayb ibn Hafs from Abu Basir that Abu `Abd'ullah as-Sadiq (عليه سلام) said: My father (عليه سلام) has said to me:

"There must be a fire (war) from Azerbaijan that leaves nothing. If it occurs, then you are to stay at homes and remain as we have remained. If our revolter (al-Qa'im) rises, you are to hasten to join him even crawling. By Allah, as if I see him between the temple (of Ibrahim) and the corner (of the Ka'bah) being paid homage on a new covenant . He will be sever with the `Arabs. Woe unto the arrogants of the `Arabs from an evil that is about to come."

Bihar al-Anwar, vol. 52 p. 135, Al-Ghayba, Nu'mani, Chapter 11, pp. 263

`Ali ibn Al-Husayn narrated from Muhammad ibn Yahya al-Attar from Muhammad bin Hassan ar-Razi from Muhammad ibn `Ali al-Kufi from Al-Hassan ibn Mahub az-Zarrad from Abu'l-Mufhra that `Abd'ullah ibn Abu Ya'fur had said: I heard Abu `Abd'ullah as-Sadiq (عليه سلام) saying:

"Woe unto the arrogants of the `Arabs from a soon evil."

I said: "May I die for you! How many of the `Arabs will be with Al-Qa'im?"

He said: "Very few."

I said: "By Allah, those, who talk about this matter among the `Arabs, are too many!"

He said: "People must be tried sifted and purified. Many people will be thrown away from the sieve."

The same was narrated by Muhammad bin Ya'qub al-Kulayni from Muhammad ibn Yahya and al-Hassan ibn Muhammad from Ja'far ibn Muhammad from al-Qassim ibn Isma'il al-Anbari from al-Hassan ibn `Ali from Abu'l-Mughra from Abu Ya'fur.

Al-Kafi, vol.1 p.370, Dala'il al-Imama p.242, al-Idad al-Qawiyya p.74, Ithbat al-Hudat, vol.3 p.537, Bihar al-Anwar, vol.5 p.219, vol.52 p.114, 348, Bisharat'ul-Islam, vol.2 p.197, Mu'jam Ahadith Al-Imam al-Mahdi, vol.4 p.46

Ahmad ibn Muhammad ibn Sa'id narrated from Ahmad ibn Yusuf ibn Ya'qub al-Ju'fi from Isma'il ibn Mihran from al-Hassan ibn `Ali ibn Abu Hamza from his father from Abu Basir that Abu `Abd'ullah as-Sadiq (عليه سلام) had said:

"If the Abbasid ruler ascends the minbar of Marwan, the state of the Abbasids will begin to decline gradually. My father has said to me: "There must be a fire coming from Azerbaijan that will destroy everything. When that occurs, you are to stay at homes as long as we have stayed. When our man (al-Qa'im) rises, then the corner and the temple being paid homage to rule over the people with a new method. He will be sever with the `Arabs. Woe unto the `Arabs from a soon evil."

Bihar al-Anwar vol. 52 p.293, Kitab al-Ghayba p.365

Abu Sulayman Ahmad ibn Hawtha narrated from Ibrahim ibn Ishaq an-Nahawandi from `Abd'ullah ibn Hammad al-Ansari from Muhammad ibn Ja'far ibn Muhammad that his father (Abu `Abd'ullah as-Sadiq) (عليه سلام) has said:

"When al-Qa'im appears, he will send a man to every country of the world. He will say to him: "Your covenant is in your hand. Whenever a matter faces you that you do not understand or do not know how to judge on it, you are to look at (the covenant in) your hand and act according to it."

Dala'il al-Imama p.249, Ithbat al-Hudat, vol.3 p.573, Bihar al-Anwar, vol.52 p.365, Mu'jam Ahadith al-Imam al-Mahdi, vol.3 p.317

Ahmad ibn Muahmmad ibn Sa’id narrated from Al-Qassim ibn Muhammad ibn Al-Hassan ibn Hazim from Ubayss ibn Hisham from `Abd'ullah ibn Jibilla from `Ali ibn Abul Mughira from `Abd'ullah ibn Sharik al-Amiri that Bishr ibn Ghalib al-Asadi had said: Once al-Husayn ibn `Ali (عليه سلام) said to me:

“O Bishr, when Al-Qa’im al-Mahdi appears, he will bring five hundred men of those, who have remained of the Quraysh, kill them. Then he brings other five hundred men and kills them. Then he brings other five hundred and kills them.”

Bashir ibn Ghalib, the brother of Bishr, said: “I witness that al-Husayn ibn `Ali (عليه سلام) has mentioned to my brother six times five hundred.”

Ithbat al-Hudat, vol.3 p.540, Bihar al-Anwar, vol.52 p.349, Mu’jam Ahadith Al-Imam al-Mahdi, vol.3 p.183.

Ahmad ibn Muhammad ibn Sa’id narrated from Muhammad ibn al-Mufadhdhal ibn Ibrahim from Muhammad ibn `Abd'ullah ibn Zurara from Al-Harith ibn Al-Mughira and Thurayh al-Muharibi that Abu `Abd'ullah as-Sadiq (عليه سلام) had said:

“Nothing remains between us and the `Arabs except slaughter. (He pointed with his hand at his mouth).”

Bihar al-Anwar, vol.52 p.349

The Munafiqin Among the Shi'a

Ahmad ibn Muhammad ibn Sa'id ibn Uqda narrated from Hamid ibn Ziyad from `Ali ibn as-Sabah from Abu `Ali al-Hasan ibn Muhammad al-Hadhrami from Ja'far ibn Muhammad from Ibrahim ibn `Abd'ul-Hamid from someonee that Abu `Abd'ullah as-Sadiq (عليه سلام) had said:

"When al-Qa'im appears, those, who have thought themselves as his followers, will apostatize and those, who are somehow like the worshippers of the sun and the moon, will believe in him."

Bihar al-Anwar, vol.52 p.363, Bisharat'ul-Islam p.222, Mu'jam Ahadith Al-Imam al-Mahdi, vol.3 p.501

Ahmad ibn Muhammad ibn Sa'id narrated from `Ali ibn Al-Hassan at-Taym`Ali from Al-Hassan and Muhammad, the sons of `Ali ibn Yusuf from Sa'dan ibn Muslim from Sabah al-Muzni from Al-Harith ibn Hasira from Habba al-Orani that Amir al-Mu'minin (عليه سلام) had said:

"As if I see our Shi'a in the masjid of Kufa setting up pavilions to teach the people the Qur'an as it has been revealed but when our Qa'im appears, he will destroy it (the masjid) and level its mihrab to the ground."

Bihar al-Anwar, vol. 52 p.364, Mu'jam Ahadith Al-Imam al-Mahdi, vol.3 p.126

`Ali ibn Ahmad al-Bandaniji narrated from Ubaydillah ibn Musa al-Alawi from someone from Ja'far ibn Yahya from his father than Abu `Abd'ullah as-Sadiq (عليه سلام) had said:

"How about you when the companions of Al-Qa'im (عليه سلام) set up their pavilions in the masjid of Kufa and then he (al-Qa'im) appears with new ideals and a new rule? He will be severe with the `Arabs."

Bihar al-Anwar, vol.52 p.365, Bisharat'ul-Islam p.223, Mu'jam Ahadith al-Imam al-Mahdi, vol.4 p.365

Clearly, while the masses are expecting a man who will be an accommodationist and will say pleasing things to the masses of Muslimin, the prophesied Mahdi (عجل الله تعالي فرج الشريف) will be the exact OPPOSITE of what the majority of Shi'a and non-Shi'a alike seem to be expecting.

Talut and the Refining of the Shi'a Like Gold by Fire, Like Wheat From Chaff

`Abd'ul-Wahid ibn `Abd'ullah ibn Yunus narrated from Ahmad ibn Muhammad ibn Rabah az-Zuhri al-Kufi from Muhammad ibn Al-Abbad ibn `Isa al-Hasani from al-Hasan ibn `Ali al-Bata'ini from his father from Abu Basir that Abu Ja'far al-Baqir (عليه سلام) had said:

"Our Shi'a are like a threshing floor having some grains. The grains are afflicted with worms. They are purified and then are afflicted with worms until very little remains that will never be harmed by the worms. So are the Shi'a. They are clarified and purified until a very few of them remain, who will never be affected by seditions."

Bihar al-Anwar, vol 52 p116, Al-Ghayba Nu'mani, p.228

`Ali ibn Al-Husayn narrated from Muhammad ibn Yahya al-Attar from Muhammad ibn Hassan ar-Razi from Muhammad ibn `Ali al-Kufi from `Abd'ur-Rahman ibn Abu Hashim from `Ali ibn Abu Hamza from Abu Basir that Abu `Abd'ullah as-Sadiq (عليه سلام) had said:

"The companions of Talut have been tried by the river. Allah has said 'Allah will try you by a river' [2:249] The companions of Al-Qa'im also will be tried like that."

Al-Ghayba by at-Tusi p.472, Ithbat al-Hudat, vol.3 p.516, Bihar al-Anwar, vol.52 p.332, Mu'jam Ahadith al-Imam al-Mahdi, vol.5 p.48