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[Qa'im]

قيام القائم

The Rise of the Qa’im

ظهورالمهديفيرواياتمعتبرة

The Appearance of the Mahdi in Established Narrations

This is a continuation to my last thread, which you can check out here: http://www.shiachat....ble-traditions/

Essentially, I have been working on a hadith collection, which gathers narrations from classical books about the Mahdi. I've gone through books like al-Kafi, Kamal ad-Deen, Tahdheeb, and others, and graded hundreds of ahadith on the topic. The most reliable traditions were then translated and collected into a short collection for you all - called, Qiyam al-Qa'im.

It is still a work in progress, but so far, 65 established narrations have been gathered on various subjects regarding the 12th Imam . The chapters are as follows:

1. Preliminaries
2. Recognition of the Imam
3. The Birth of the Imam
4. Tafsir Regarding the Imam
5. Fiqh Regarding the Imam
6. The Occultation of the Imam
7. The Sufyani
8. The Uprising of the Imam
9. The Imams' Companions

You can check out Qiyam al-Qa'im here: http://www.tashayyu....s/qiyam-al-qaim

Any suggestions, comments, questions, or mistakes, can be posted in this thread. Thanks!

Edited by Qa'im, 06 June 2012 - 01:50 AM.

[Your-Best-Friend]

JazakAllaah khair for sharing.

[Al-Afasy]

Masha'Allah, this is the stuff we Shi'a need to have in order to identify the Imam of our time .

[La fata illa Ali]

yes i saw this then I saw u removed it then it is back again.


MashAllah brother, I think its an excellent addition to the site.

[Qa'im]

Commentary

I thought it'd be nice if I did a simple commentary on ahadith of interest in the collection. There's a lot of material to cover, so I may separate this into different sections.

Chapter 2: Recognition of the Imam

Hadith 1 and 2: These are the only ahadith in the collection that come from Sunni books. I thought it would be good to start the collection off by showing two traditions agreed upon by all Muslims that would be relevant to the Mahdi. These ahadith guarantees that there will always be a Caliph (khalifa - successor, representative) from Quraysh, even if only two people were left on earth, and that there would be 12 in total. The Shi`a view is that the Caliphate refers to the Imamate; the Imams being the successors of the Prophet and representatives of Allah on earth. Although this is a Sunni hadith, most Sunnis in the world recognize that there is no person who they would consider a Caliph. Moreover, over 50 individuals in history would be considered Caliphs by Sunnis. These ahadith however indicate that there is a Caliph right now, and he is one of twelve, and this is in agreement with our belief.

Hadith 3: The Message of Muhammad (pbuh) is binding on all humans until the day of judgment - his halals and harams do not change. An Imam however is a divinely appointed leader who cannot change the Law of Muhammad (pbuh). Just as there are Imams of guidance, there are Imams of kufr, who are the leaders of the enemies of the prophets and their rightful deputies. Following the Imam of your time is wajib, just as Talut (as) was not a prophet, and yet his orders were binding upon the Bani Israel.

Hadith 4: Recognition of the Qa'im and preparation of his coming is wajib, and the reward of those who die waiting for him is similar to those who will fight alongside him.

Chapter 3: Birth of the Imam

Hadith 1: In this hadith, Husayn (as) asked his father (as) the meaning behind the words "my progeny, the Ahl al-Bayt" in the hadith al-thaqalayn. They are the 12 Imams, with the last one being the Qa'im and Mahdi.

Hadith 2: We see many similarities between the Qa'im and Yusuf. This prophet was betrayed by his brothers who later repented, just as the Mahdi's uncle Ja`far betrayed him and later repented. It was thought that Yusuf was dead, just as it was thought that the Qa'im was dead. Both serve their communities behind the scenes, in a way that is hidden and not understood by the people.

Hadith 3:This narration indicates that his birth will be a secret; as most of the Shi`a community was unaware that Hasan al-`Askari (as) had a son. His son's birth was kept a secret, because his forefathers had been oppressed, closely watched by authorities, and killed by their enemies.

Hadith 4 and 5: Imam al-Hadi (as) and Imam al-`Askari (as) both attest to the trustworthiness of al-`Amri (ra), the man who would later represent the Hidden Imam in his minor ghayba. al-`Askari (as) also confirms the status of al-`Amri's son, who would succeed him in his ambassador role.

Hadith 6: In this narration, Hasan al-`Askari (as) confirms that he indeed has a son. When the companions asked the Imam where he should go to ask about his son (if Hasan died), the Imam said that he should ask in Medina.

Hadith 7: This account was quoted by al-Mufid from a technically majhool narrator, who is still regarded as trustworthy - Muhammad b. Isma`il b. Musa b. Ja`far - a descendent of the Imams and an old shaykh in Iraq. He notes that he saw the Imam as a boy between Mecca and Medina (perhaps while travelling, or in the villages and towns therein).

Hadith 8: Imam al-Hadi (as) teaches us that we should not call the Mahdi by his name, but to call him the Hujja min Aal Muhammad.

Chapter 4: Tafsir Regarding the Imam

Hadith 1: In 6:158, as our tafasir confirm, Allah says that there will be a sign that will come before the Day of Judgment that the Muslims will await. One must believe in the Imam during his occultation, otherwise, he will come the faith of those who believed in those before the Qa'im (prophets and/or Imams) will be void. Some hadiths indicate that those who denied the final Imam are of the same status as those who denied the final Prophet (pbuh).

Hadith 2: This is a batini interpretation to the last ayah of Surat al-Mulk. Water represents the Imam; as both are necessary for human life. If the water goes deep into the earth and cannot be accessed, who can bring it forth other than Allah? No one. Likewise, if the Imam becomes inacessible, our faith must be in Allah that He will bring him out when He pleases. There is no bada in this; meaning, the appearance will happen regardless of what we do.

Hadith 3: Those who support the Imams (as) and like the prominent towns that surround blessed towns.

Hadith 4: Janbillah in the Qur'an, which means "the side of Allah", refers to His representatives, from `Ali (as) to the Qa'im (as).

Hadith 5: 'Belief' includes the belief in the rights of Ahl al-Bayt, and 'disbelief' includes the denial of their rights. The Umma is responsible in giving Ahl al-Bayt their rights, and all those who incur divine retribution up to the uprising of the Mahdi are opposers of their wilaya.

Hadith 6: Kitab `Ali refers to a book possessed by the Imams and written by `Ali (as) during the time of the Prophet (pbuh). It is often referenced by the Imams in fiqh ahadith, and Sunni books have confirmed its existence. This hadith indicates that the righteous servants 7:128 in the Qur'an refer to Ahl al-Bayt, who inherited guardianship over the earth. Just as Muhammad (pbuh) was a Messenger to all humanity and Islam is a religion for all nations, the Imams lead humanity in all material and spiritual matters, as leaders of Islam. If a Muslim land is abandoned, there is no harm if a Muslim takes this land, as long as he pays his khums to the Imam. When the Qa'im returns, he will inherit all properties on the earth, and divide it between himself and the Shi`a that were loyal to him.

Hadith 7: This hadith guarantees that there will be no Imam from Ahl al-Bayt who will come during the Qa'im's occultation. Moreover, the Imam gives 5 signs that will precede the Mahdi's arrival: the scream (SayHa, which means scream, shout, yell, etc.) - this may refer to the calling of the Qa'im's name from the heavens; or perhaps a divine destruction of a sinful people. The Sufyani is a man who will rise from the descendents of Abu Sufyan, and he will be a hypocrite posing as a Muslim leading from the Shaam. The landslides may refer to the event in which the Sufyani's army is swallowed up by the earth when it pursues the Imam. The killing of Nafs az-Zakiyya may refer to the death of Muhammad al-Nafs az-Zakiyya, who died in a revolt against the Abbasids. The Yamani is a righteous man who will precede the Mahdi and pave the way for his coming.

(To Be Continued)

[Qa'im]

Commentary: Part 2

Chapter 5: Fiqh Regarding the Imam

Hadith 1: This hadith is the only one of its matn. It is an authentic narration that indicates that the punishment of stoning (rajm) has been temporarily uplifted until the rise of the Qa'im. This means, only an infallible (prophets and imams) are allowed to stone adulterers who have cheated on their respective husbands and wives.

Hadith 2: Taqiyya is dissimulation from the masses out of fear that they may harm you or the Imams. The conditions before the rise of the Qa'im will be so harsh, that taqiyya will be more intensely needed than before,

Hadith 3: There are several recitations (qira'at) of the Noble Qur'an, which differ in rules, pronunciation, and in some cases, letters and words. The Sunnis and some of the Shi`as have argued that the Qur'an was revealed several times with these differences included. However, this narration and others indicate that there is only one Qur'an, and it was revealed only upon one harf. That qira'a is with the Imams of Ahl al-Bayt. In this narration, a man comes to Ja`far as-Sadiq with an alternative unofficial recitation, and the Imam instructs him to stick to the accepted recitations until the Qa'im brings forward the original.

Hadith 4: It is not permissible to say the full name of the Qa'im.

Hadith 5: Khums money is paid only on the excess wealth one has access to one year after he begins working. In this case, a man paid the Imam his dues, but the Imam returned the money and asked him to pay his debts to his family.

Hadith 6: Intercourse with and impregnation of a bondswoman is lawful.

Hadith 7: According to this narration, one is allowed to fast to fulfill an oath on all days of the year except when travelling, during the 2 Eids, the days of tashreeq, and the day of doubt.

Hadith 8: In Ja`fari fiqh, there is no limit on how many pieces of clothing you have, nor any bounds on the quality of clothing or the amount one can spend on clothing. One must wear the best clothing of his time. The Qa'im however will dress ascetically, similar to Ali , either because it will be the best clothing of the time of his uprising, or specifically to emulate Amir al-Mu'mineen.

Hadith 9: A person who owns a piece of land must build upon it and cultivate it. He must then pay the respective taxes to the Imam. When the Qa'im comes he will regulate this tax and take it upon himself to collect it from the believers.

[Qa'im]

Commentary: Part 3

Chapter 6: The Occultation of the Imam

Hadith 1: This is a flawless sahih tradition that explains the two occultations of the Mahdi. The key difference noted between the two occultations would be the scope of the Imam's communication. In the first, he is in communication with the devoted Shi`a - this became the safirs and a few other individuals who have met the Imam in person during his occultation. In the second occultation, he is only associated with his special companions. al-Majlisi noted three possibilities on the interpretation of this: either 1) the special companions are the 313, 2) the special companions are his family, or 3) the special companions are a kind of security force that protect him and give him sustenance. There have been some accounts where people have claimed to see the Mahdi during his greater occultation, but none of these instances are without doubt. Some traditions have also cursed those who claimed to witness or represent the Imam in his major occultation.

Hadith 2: This is hadith reaffirms the fact that we cannot say the Mahdi's full name. It also notes that his body will not physically be seen, which refers to the major occultation.

Hadith 3: Belief in the occultation of the Imam is wajib. Imam as-Sadiq is guaranteeing that an Imam will go into ghayba, and telling his followers to accept this fact.

Hadith 4: One of the most interesting narrations in the collection, as it goes back to Ahmad b. `Isa (a famous Zaydi and grandson of Zayd b. Ali ) Many of his ahadith go back to the Imams. In this case, the hadith goes to his father, who narrates from Zayd , who narrates from Amir al-Mu'mineen . The hadith was likely written in Fadl b. Shadhan's book - a companion of the later Imams. It foretells exactly what would happen at the time of the major ghayba, as many Shi`a believed the Imam had died at the end of his minor occultation. However, it affirms that he is alive, and in occultation until a time not known by them.

Hadith 5: Once you recognize the Mahdi as your Imam, you will be counted as his follower, whether or not he appears in your lifetime.

Hadith 6: The absence of a visible (thahir) Imam, according to some narrations, should leave us in tears. In the absence of the Imams, our authority is the books - the Qur'an and the books of Sunna. Those with thorough understanding of the books are the representative of the Imam in his occultation.

Hadith 7: The Imams are symbolized with stars, as stars give sustenance to the planets surrounding them and any life therein. Even if that star is hidden, or behind a cloud, it is still present and its effect is still there. As long as there is a human on earth, our star will never fade.

Hadith 8: The only hadith in Qiyam al-Qa'im where the main narrator is a woman. She is majhool, as is another man in the chain, but I included it in the collection because of the value of the matn. It discusses the state of the Muslim during the occultation - some will disassociate from others to a very contentious point - and this is described as good. When a Muslim sees evil, he must denounce it if his safety is not threatened, and a sign of the End Times is that many people will leave others to their business. But the role of an ideal Muslim is to improve his community as much as possible, even if it means disassociation from those who commit evil. The Mahdi will come and then lift all of that; meaning, there will be no disassociation when he arrives, as he will remove his enemies and bring the Muslims back to the straight path.

Hadith 9: The narrator of the hadith is a companion of `Uthman al-`Amri , the representative of the Mahdi in occultation. He intends to boost his faith by asking al-`Amri if he had seen the Imam. `Amri says yes, but emphasizes that the Imam is in danger of being discovered if enough people see him.

Hadith 10: The confusion regarding Yusuf was that his family was unsure if he was alive or dead, unsure of his wearabouts, and when they saw him, unsure of his identity. Likewise, the Imam was confused to be dead, we do not know where he is, and if we see him we do not recognize him.

Hadith 11: This is the famous story that discusses the birth of Saduq. His father asked al-`Amri to ask the Mahdi to make du`a' for a son, and the Mahdi informed him that he will indeed have a righteous son and other sons after him. Another man in the story made the same request, but received a negatory answer, and did not have a son. The righteous son was Saduq, and he became one of the biggest formative scholars of the Imamiyya.

Hadith 12: This hadith appears to foretell the coming of twelve false Imams from the Banu Hashim prior to the appearance of the Mahdi.

Hadith 13: A person who does not hear the message of Islam is admitted to paradise by the justice of Allah. The Speaker is a prophet of Imam, and the Silent is the Imam in occultation.

Hadith 14: I am unsure on the meaning behind the rams, whether it is literal or metaphorical. Either way, `asabiyya can translate to tribalism, racism, prejudice, backwardsness, and extremism.

Hadith 15: All idealistic revolutions to seize the Caliphate are led by sinful people, and those who follow them, adore their flags, and uphold their ideas have worshiped them. Only an Imam can lead an offensive war and only an Imam can be allowed to seize the Caliphate from the oppressors. We saw that many rebellions took place during the time of the Imams, including the successful Abbasid rebellion, and the leaders of that revolution were oppressive, despite being from Banu Hashim.

(To Be Continued)

[Qa'im]

Commentary: Part 4

Chapter 7: The Sufyani

Hadith 1: In this tradition, the Muslims come to Ja`far as-Sadiq informing him of a rebellion against the Ummayads. Imam as-Sadiq was known for his quietism, as he did not take part in nor endorse any of the rebellions in his life. He informs the Muslims not to take part in any rebellions until they see the rise of the Sufyani. This hadith is also significant because the Imam exonerates Zayd b. `Ali as a man who would (if successful) give the Caliphate to its rightful owner.

Hadith 2 and 3: In these hadiths, we see two statements about the Yamani that are seemingly at odds. The first says that the Sufyani, Yamani, and Khorasani would all rise in the same day, while the second specifies that the Yamani will precede the Sufyani. This could mean that the Yamani would arise earlier but in the same day as the Sufyani; or, the "day" described in the first hadith may refer to a period of time rather than a normal 24-hour cycle. The Misri identified in Hadith 3 may refer to Qays, who would rebel from Egypt. The status of Qays (good or bad) is unknown to me.

Hadith 4: Much like a hadith from Chapter 4, but with the last bit removed.

Hadith 5: Some narrations identify these 5 places as: Shaam, (Damascus; the Levant), Palestine, Jordan, Aleppo, and Homs.

Chapter 8: The Uprising of the Imam

Hadith 1: This hadith suggests that there would be a state of chaos when the Qa'im would arise, as the people would not be tied to any covenants, nor allegiances, nor contracts. The removal of the Sunni Caliphate in the 20th century and any current instability in the Muslim world may account to the gradual fulfillment of this tradition.

Hadith 2: This may be the SayHa we discussed earlier. Jibra'il will call the name of the Qa'im at the force of that sound will effect all people on earth.

Hadith 3: The Mahdi inherits 4 sunnas from 4 prophets. The sunna from Moses is the vigilance for his safety after he accidentally killed the Copt - this is like the hesitance of the Imam during the minor occultation, when his life was in danger. The sunna from Yusuf is imprisonment, as Yusuf was imprisoned - this may refer to the state of the Imam in occultation, where he is unable to publicly unveil himself. The sunna from Jesus is that the people believed Jesus had died, while he did not - some believed the Mahdi had died after the minor occultation, when he did not. The tradition from Muhammad is the sword, just as the Mahdi will rise with his sword to establish justice in a world of injustice.

Hadith 4: Those who thrive off the worship of idols will reject and disbelieve in the Imam, even when he appears.

Hadith 5: This is a valuable tradition describing the return of the Mahdi in detail. It talks about the end of the `Abbasid authority. Although the Abbasid empire has been long gone, some traditions indicate that the Abbasids would return after destruction. There will be a dispute in their authority, leading to division in their progeny. The Arab world would be in chaos as all those with weapons will fight. The Shami mentioned in this hadith is the Sufyani, who will take control over the Levant and rule from there. The Yamani and the Hasani (a descent of Imam Hasan ) would be allies of the Mahdi, and when the Mahdi returns, he will carry all that the Ahl al-Bayt meant for him to inherit. The Sufyani will kill the Hasani and try to kill the Mahdi, and his forces will be swallowed up by the earth as many hadiths indicate. The Imam will have followers in Iraq, Medina, and Mecca.

Hadith 6: It is haram to give a timing to the Mahdi's appearance. It will occur when Allah wills, and no one, not even the Ahl al-Bayt, know when it will occur.

Hadith 7: I am unsure who the As`hab as-Sabun are; it may even refer to the "companions of soap", or companions of kneecaps (because of prostration?).

Hadith 8: The Imam will bring a new amr. This can refer to a new command, or a command that may seem new to what the people were familiar with. Some narrations say that the Mahdi will bring the Islam of the Prophet, but Islam will be so corrupted by the people, that it will seem like the Mahdi is bringing a totally new religion. The amr may also refer to a rule or caliphate that is different from the ones we are familiar with.

Hadith 9: One of the objectives of the Mahdi is to avenge the death of Husayn . While Yazid, may Allah fill his grave with fire, is long dead, his supporters and those who oppose Ahl al-Bayt and their Shi`a still exist today. They will exist at the uprising of the Mahdi, and they will incur the wrath of Allah.

Hadith 10: Same as hadith 6.

Hadith 11: This hadith indicates that when Salman al-Farisi went to Kufa, he discussed those who would rule - including the Ummayads and those after them - and instructed the people to await the appearance of the Mahdi while he is in his occultation.

Hadith 12: All of the companions of the Mahdi will either be in Kufa or go to Kufa at the time of his uprising. From there, they will march towards the tyrannical enemies.

Hadith 13: The black flags of Khorasan and the standard of Qays in Egypt will be raised - this is an event leading to the appearance of the Qa'im. At the end of the hadith, the narrator was doubtful if the Imam had named the Khorasani "Kandah" or another name.

Hadith 14: The occultation is a part of the relief; as those who recognize the Imam in the ghayba are from his followers, and he is the present Imam of those people.

Chapter 9: The Imams' Companions

Hadith 1: The Messenger of Allah appears to describe the companions of the Imam, who have exponentially more patience than the companions of the Prophet despite their highlighted roles in the Prophet's life. This may refer to the 313.

Hadith 2: After the arrival of the Qa'im , the masjid of Kufa will be torn down by Allah's enemies. The Qa'im amd his followers will witness those, and those alongside him will receive a reward that is similar to the Imams and righteous sayyids.

Hadith 3: As soon as the Imam appears, the 313 will be brought together in Kufa in a short period of time.

The end! Thanks for reading! If you have any questions, please don't hesitate to post.

- Qa'im

[Shia_Debater]

Jazakum Allah Khair for your hard work

I hope to see you working on more projects such as this in the near future

[Qa'im]

Four new ahadith have been added to the collection.

علي بن إبراهيم، عن محمد بن الحسين، عن ابن أبي نجران، عن فضالة بن أيوب، عن سدير الصير في قال: سمعت أبا عبدالله (عليه السلام) يقول: إن في صاحب هذا الامر شبها من يوسف (عليه السلام)، قال قلت له: كأنك تذكره حياته أو غيبته؟ قال:

فقال لي: وما تنكر من ذلك، هذه الامة أشباه الخنازير، إن إخوة يوسف (عليه السلام) كانوا أسباطا أولاد الانبياء تاجروا يوسف، وبايعوه وخاطبوه، وهم إخوته، وهو أخوهم،

فلم يعرفوه حتى قال: أنا يوسف وهذا أخي، فما تنكر هذه الامة المعلونة أن يفعل الله عزوجل بحجته في وقت من الاوقات كما فعل بيوسف، إن يوسف (عليه السلام) كان إليه ملك مصر وكان بينه وبين والده مسيرة ثمانية عشر يوما، فلو أراد ان يعلمه لقدر على ذلك، لقد سار يعقوب (عليه السلام) وولده عند البشارة تسعة أيام من بدوهم إلى مصر، فما تنكر هذه الامة أن يفعل الله عزوجل بحجته كما فعل بيوسف، أن يمشي في أسواقهم ويطأ بسطهم حتى يأذن الله في ذلك له كما أذن ليوسف، قالوا: " أئنك لانت يوسف؟ قال: أنا يوسف ".

`Ali b. Ibrahim, from Muhammad b. al-Husayn, from Ibn Abi Najran, from Fadala b. Ayyub, from Sadeer al-Sayrfi who said: I heard Abu Abdillah عليه السلام say:  Verily, there is in the Patron of this Affair a resemblance to Yusuf عليه السلام. He said: I said to him: Are you referring to his life or his occultation? He said: So he said to me: And what do you deny from this; this Umma has the resemblance of pigs. The brothers of Yusuf عليه السلام were from the tribes of the descendants of the prophets, and yet they made business with Yusuf – they sold him; and had [later] spoken to him. They were his brothers and he was their brother, and yet they did not recognize him until he said: I am Yusuf and this is my brother. So, do not deny this cursed Umma when Allah stipulates His Proof (hujja) in a time from the timings, as they would do the same as that which was done to Yusuf. Surely Yusuf عليه السلام had ruled Egypt when there was between him and his father the walking [distance] of eighty days. If he wanted to inform him, he could have done it. Verily, when Ya`qub عليه السلام heard the news, he marched with his son for nine days, from their starting location to Egypt. So, do not deny this Umma, as Allah will do with His Proof (hujja) as He did with Yusuf, and he will be walking in their market and treading between them until Allah permits him, just as He allowed Yusuf – they said: You surely are Yusuf? He said: I am Yusuf. (al-Kafi)

(hasan) (حسن)

أحمد بن إدريس، عن علي بن محمد بن قتيبة، عن الفضل بن شاذان، عن الحسن بن محبوب، عن أبي حمزة الثمالي قال: قلت لابي عبد الله عليه السلام: إن أبا جعفر عليه السلام كان يقول: خروج السفياني من المحتوم، والنداء من المحتوم، وطلوع الشمس من المغرب من المحتوم، وأشياء كان يقولها من المحتوم. فقال أبو عبد الله عليه السلام: واختلاف بني فلان من المحتوم، وقتل النفس الزكية من المحتوم وخروج القائم من المحتوم. قلت: وكيف يكون النداء ؟. قال: ينادي مناد من السماء أول النهار يسمعه كل قوم بألسنتهم: ألا إن الحق في علي وشيعته. ثم ينادي إبليس في آخر النهار من الارض: ألا إن الحق في عثمان وشيعته فعند ذلك يرتاب المبطلون.

Ahmad b. Idris from `Ali b. Muhammad b. Qutayba from Fadl b. Shadhan from al-Hasan b. Mahbub from Abi Hamza al-Thamali. He said: I said to Abu `Abdillah عليه السلام: Verily Abu Ja`far عليه السلام used to say: The coming of the Sufyani is from the inevitable [events to come], the call is from the inevitable, the Sun rising from the West is from the inevitable, and things he would say were among the inevitable. So Abu `Abdillah عليه السلام said: The schism of the fulan tribe is from the inevitable, the killing of Nafs al-Zakiyya is from the inevitable, and the appearance of the Qa'im is from the inevitable. I said: What will the call be like? He said: The Caller will call from the sky at the beginning of the day, and all communities will hear it in their own language [and the Caller will say]: Is not the truth with `Ali and his Shi`a? Then Iblees will call at the end of the day from the Earth: Is not the truth with `Uthman and his followers? And upon that the liars will be suspicious. (Tusi’s Ghayba)

(hasan) (حسن)

عدة من أصحابنا، عن سعد بن عبدالله، عن أيوب بن نوح قال: قلت لابي الحسن الرضا (عليه السلام): إني أرجو أن تكون صاحب هذا الامر، وأن يسوقه الله إليك بغير سيف، فقد بويع لك وضربت الدراهم باسمك، فقال: ما منا أحد اختلفت إليه الكتب، واشير إليه بالاصابع، وسئل عن المسائل، وحملت إليه الاموال، إلا اغتيل أو مات على فراشه، حتى يبعث الله لهذا الامر غلاما منا، خفي الولادة والمنشأ، غير خفي في نسبه.

A group of our companions from Sa`d b. Abdillah from Ayyub b. Nuh. He said: I said to Abu’l Hasan ar-Rida عليه السلام: I hope that you are the Patron of this Affair, and that Allah makes it easy for you without [the need of] a sword, as the people have vowed allegiance to you and the dirhams have been put in your name. He said:  The books have not differed regarding anyone from us, and we are pointed at by fingers, asked questions, and the money is gathered for us unless we are assassinated or die on our beds; until Allah sends for this affair a young man from us, secretly given birth to and raised discretely, but not unknown in his lineage. (al-Kafi)

(sahih) (صحيح)

علي بن ابراهيم، عن أبيه، عن حنان بن سدير، ومحمد بن يحيى، عن أحمد بن محمد عن محمد بن إسماعيل، عن حنان بن سدير، عن أبيه قال: سألت أبا جعفر (ع) عنهما فقال: يا أبا الفضل ما تسألني عنهما فوالله ما مات منا ميت قط إلا ساخطا عليهما وما منا اليوم إلا ساخطا عليهما يوصي بذلك البير منا الصغير، إنهما ظلمانا حقنا ومنعانا فيئنا وكانا أول من ركب أعناقنا وبثقا علينا بثقا في الاسلام لا يسكر ابدا حتى يقوم قائمنا أو يتكلم متكلمنا
ثم قال: أما والله لو قد قام قائمنا [أ] وتكلم متكلمنا لابدى من امورهما ما كان يكتم ولكتم من امورهما ما كان يظهر والله ما أسست من بلية ولا قضية تجري علينا أهل البيت إلا هما أسسا أولها فعليمهما لعنة الله والملائكة والناس أجمعين

`Ali b. Ibrahim from his father from Hannan b. Sadeer. And Muhammad b. Yahya from Ahmad b. Muhammad b. Isma`il from Hannan b. Sadeer from his father. He said: I asked Abu Ja`far عليه السلام about the two, so he said: O Abu al-Fadl, do not ask me about those two because, by Allah, none of us ever dies without being discontented with them, and till this day there is none among us but that he is discontented with them. The elder from among us bequeaths this tradition to the younger. Verily they suppressed our right and prohibited us from it, and they were the first to mount our necks and transgress upon us. Transgression in Islam will never cease until our Qa’im rises or our Speaker speaks.

He then said: But by Allah, if our Qa’im arises and our Speaker spoke, the hidden affairs of the two would be revealed, and their apparent issues would be hidden. By Allah, no affliction or trouble harms us the Ahl al-Bayt except that those two are its root cause, so may the curse of Allah, the angels, and all the people be upon them. (al-Kafi)

(hasan) (حسن)

[Shia_Debater]

Qa, on 14 June 2012 - 02:54 AM, said:

أحمد بن إدريس، عن علي بن محمد بن قتيبة، عن الفضل بن شاذان، عن الحسن بن محبوب، عن أبي حمزة الثمالي قال: قلت لابي عبد الله عليه السلام: إن أبا جعفر عليه السلام كان يقول: خروج السفياني من المحتوم، والنداء من المحتوم، وطلوع الشمس من المغرب من المحتوم، وأشياء كان يقولها من المحتوم. فقال أبو عبد الله عليه السلام: واختلاف بني فلان من المحتوم، وقتل النفس الزكية من المحتوم وخروج القائم من المحتوم. قلت: وكيف يكون النداء ؟. قال: ينادي مناد من السماء أول النهار يسمعه كل قوم بألسنتهم: ألا إن الحق في علي وشيعته. ثم ينادي إبليس في آخر النهار من الارض: ألا إن الحق في عثمان وشيعته فعند ذلك يرتاب المبطلون.

Ahmad b. Idris from `Ali b. Muhammad b. Qutayba from Fadl b. Shadhan from al-Hasan b. Mahbub from Abi Hamza al-Thamali. He said: I said to Abu `Abdillah عليه السلام: Verily Abu Ja`far عليه السلام used to say: The coming of the Sufyani is from the inevitable [events to come], the call is from the inevitable, the Sun rising from the West is from the inevitable, and things he would say were among the inevitable. So Abu `Abdillah عليه السلام said: The schism of the fulan tribe is from the inevitable, the killing of Nafs al-Zakiyya is from the inevitable, and the appearance of the Qa'im is from the inevitable. I said: What will the call be like? He said: The Caller will call from the sky at the beginning of the day, and all communities will hear it in their own language [and the Caller will say]: Is not the truth with `Ali and his Shi`a? Then Iblees will call at the end of the day from the Earth: Is not the truth with `Uthman and his followers? And upon that the liars will be suspicious. (Tusi’s Ghayba)

(hasan) (حسن)

Does this mean liars as in all the people who lie, or does it mean about something specific e.g. the liars in terms of religion, liars about the coming of the time of Imam al-Mahdi (atfs) etc.?

[Qa'im]

Quote

أحمد بن إدريس، عن علي بن محمد بن قتيبة، عن الفضل بن شاذان، عن الحسن بن محبوب، عن أبي حمزة الثمالي قال: قلت لابي عبد الله عليه السلام: إن أبا جعفر عليه السلام كان يقول: خروج السفياني من المحتوم، والنداء من المحتوم، وطلوع الشمس من المغرب من المحتوم، وأشياء كان يقولها من المحتوم. فقال أبو عبد الله عليه السلام: واختلاف بني فلان من المحتوم، وقتل النفس الزكية من المحتوم وخروج القائم من المحتوم. قلت: وكيف يكون النداء ؟. قال: ينادي مناد من السماء أول النهار يسمعه كل قوم بألسنتهم: ألا إن الحق في علي وشيعته. ثم ينادي إبليس في آخر النهار من الارض: ألا إن الحق في عثمان وشيعته فعند ذلك يرتاب المبطلون.

Ahmad b. Idris from `Ali b. Muhammad b. Qutayba from Fadl b. Shadhan from al-Hasan b. Mahbub from Abi Hamza al-Thamali. He said: I said to Abu `Abdillah عليه السلام: Verily Abu Ja`far عليه السلام used to say: The coming of the Sufyani is from the inevitable [events to come], the call is from the inevitable, the Sun rising from the West is from the inevitable, and things he would say were among the inevitable. So Abu `Abdillah عليه السلام said: The schism of the fulan tribe is from the inevitable, the killing of Nafs al-Zakiyya is from the inevitable, and the appearance of the Qa'im is from the inevitable. I said: What will the call be like? He said: The Caller will call from the sky at the beginning of the day, and all communities will hear it in their own language [and the Caller will say]: Is not the truth with `Ali and his Shi`a? Then Iblees will call at the end of the day from the Earth: Is not the truth with `Uthman and his followers? And upon that the liars will be suspicious. (Tusi’s Ghayba)

Correction - the ending should say "And upon this, the wrong doers will be deluded".

I think they are in reference to those who will disbelieve in the Imam, and instead believe in the voice calling from the earth.

[Qa'im]

Qiyam al-Qa'im has been updated with 17 more hadiths and translation edits. You can view the full collection (86 reliable hadiths on Imam al-Mahdi) here: http://www.tashayyu....s/qiyam-al-qaim

Here are some of the new additions:

حدثنا أحمد بن زياد بن جعفر الهمداني رضي الله عنه قال حدثنا علي بن إبراهيم عن أبيه عن الريان بن الصلت قال قلت للرضا عليه السلام أنت صاحب هذا الأمر فقال أنا صاحب هذا الأمر ولكني لست بالذي أملأها عدلا كما ملئت جورا وكيف أكون ذلك على ما ترى من ضعف بدني وإن القائم هو الذي إذا خرج كان في سن الشيوخ ومنظر الشبان قويا في بدنه حتى لو مد يده إلى أعظم شجرة على وجه الأرض لقلعها ولو صاح بين الجبال لتدكدكت صخورها يكون معه عصا موسى وخاتم سليمان عليه السلام ذاك الرابع من ولدي يغيبه الله في ستره ما شاء ثم يظهره فيملأ به الأرض قسطا وعدلا كما ملئت جورا وظلما.

Ahmad b. Zeyad b. Ja`far al-Hamadani رضي الله عنه narrated. He said: `Ali b. Ibrahim narrated from his father from Rayyan b. as-Salt. He said: I said to ar-Rida عليه السلام: Are you the Patron of this Affair? He said: I am the Patron of this Affair, however I am not the one who will fill the Earth with justice as it would have been fraught with tyranny and oppression. And how can I be that person when you can see that I am physically weak? Whereas the Qa’im is the one who at the time of his reappearance will be a senior in his age but have the form of a youth; he will have a body so strong, that if he were to take hold of the greatest tree on the face of the Earth, he would uproot it, and if he were to shout between the mountains, their stones would tumble. He will have the staff of Musa and the ring of Sulayman. He is my fourth descendent, and Allah will keep him in occultation as long as He dictates; then He will reveal him so that he may fill the Earth with justice equity as it would be fraught with injustice and oppression. (Kamal ad-Deen)

(sahih) (صحيح)

حدثنا أحمد بن زياد بن جعفر الهمداني رضي الله عنه قال: حدثنا علي بن إبراهيم بن هاشم عن أبيه عن عبد السلام بن صالح الهروي قال: قلت لأبي الحسن الرضا عليه السلام: يا بن رسول الله ما تقول في حديث روى عن الصادق عليه السلام: أنه قال: إذا خرج القائم عليه السلام قتل ذراري قتلة الحسين عليه السلام بفعال آبائهم؟ فقال عليه السلام: هو كذلك فقلت: وقول الله عز وجل: (ولا تزر وازرة وزر أخرى) ما معناه؟ قال: صدق الله في جميع أقواله ولكن ذراري قتله الحسين عليه السلام يرضون بأفعال آبائهم ويفتخرون بها ومن رضى شيئا كان كمن اتاه ولو أن رجلا قتل بالمشرق فرضى بقتله رجل في المغرب لكان الراضي عند الله عز وجل شريك القاتل وإنما يقتلهم القائم عليه السلام إذا خرج لرضاهم بفعل آبائهم قال: فقلت له: بأي شئ يبدأ القائم عليه السلام منكم إذا قام؟ قال: يبدأ ببني شيبه فيقاطع أيديهم لأنهم سراق بيت الله عز وجل.

Ahmad b. Ziyad b. Ja`far al-Hamadani رضي الله عنه narrated. He said: `Ali b. Ibrahim b. Hashim narrates from his father from `Abd as-Salam b Salih al-Harawi. He said: I said to Abu’l Hasan ar-Rida عليه السلام: O son of the Messenger of Allah, what do you say regarding the hadith narrated on the authority of as-Sadiq عليه السلام that says: When the Qa’im عليه السلام appears, he will kill the offspring of the murderers of Husayn عليه السلام for the actions of their forefathers. So he عليه السلام said: That is correct. Then I said: And [what about] the saying of Allah, “…Every soul draws the meed of its acts on none but itself…” (6:164), what is its meaning? He said: Allah is Truthful in all that He says. However, the offspring of those who killed Husayn عليه السلام are pleased with the action of their forefathers and are proud of it. Whoever is pleased with something is like the one who had performed that deed. If a man is killed in the East and someone in the West is pleased that he was killed, then he will be considered a partner in that crime in the sight of Allah. When he appears, the Qa’im عليه السلام will kill them for being pleased with the actions of their forefathers. He said: I said to him: What will your Qa’im عليه السلام do first when he rises? He said: He will begin by cutting the hands of the children of Shayba, for they are the thieves of the House of Allah. (`Uyoon Akhbar ar-Rida)

(muwathaq) (موثق)

حدثنا جعفر بن علي بن الحسن بن علي بن عبدالله بن المغيرة الكوفي رضي الله عنه قال: حدثني جدي الحسن بن على، عن العباس بن عامر القصباني، عن عمر بن أبان الكلبي، عن أبان بن تغلب قال: قال لي أبوعبدالله عليه السلام: يأتي على الناس زمان يصيبهم فيه سبطة(1) يأرز العلم فيها بين المسجدين كما تأرز الحية في جحرها، يعني بين مكة والمدينة، فبيناهم كذلك إذا أطلع الله عزوجل لهم نجمهم، قال: قلت: وما السبطة؟ قال: الفترة والغيبة لامامكم، قال: قلت: فكيف نصنع فيما بين ذلك؟ فقال: كونوا على ما أنتم عليه حتى يطلع الله لكم نجمكم.

Ja`far b. `Ali b. al-Hasan b. `Ali b. `Abdillah b. al-Mughiyra al-Kufi رضي الله عنه narrated. He said: My grandfather al-Hasan b. `Ali narrated from al-`Abbas b. `Amer al-Qasbani from `Umar b. Aban al-Kalbi from Aban b. Taghlib. He said: Abu `Abdillah عليه السلام said to me: There will come a time where an absence will cause the people to suffer. At that time, knowledge will recede between the Two Mosques just as snakes enter their holes – meaning, Mecca and Medina. At that time, Allah will bring out their star for their guidance. I asked: And what is the absence? He said: It is the period (fetra) and the occultation of your Imam. He said: I said to him: What shall we do in such circumstances? He replied: Remain steadfast on what you are upon until Allah brings out your star. (Kamal ad-Deen)

(majhool kal-sahih – Teacher of Saduq) (من مشايخ الصدوق - مجهول كالصحيح)

حدثنا محمد بن موسى بن المتوكل رضي الله عنه قال حدثنا عبد الله بن جعفر الحميري قال سألت محمد بن عثمان العمري رضي الله عنه فقلت له أ رأيت صاحب هذا الأمر فقال نعم وآخر عهدي به عند بيت الله الحرام وهو يقول اللهم أنجز لي ما وعدتني.

Muhammad b. Musa b. al-Mutawakkil رضي الله عنه narrated to us. He said: `Abdullah b. Ja`far al-Humayri. He said: I asked Muhammad b. `Uthman al-`Amri رضي الله عنه: Have you seen the Patron of this Affair? He said: Yes, and I saw him last at the Holy House of Allah, and he was saying, “O Allah, fulfill the promise You made to me”. (Kamal ad-Deen)

(sahih) (صحيح)

[Chaotic Muslem]

whats majhool kalsaheeh?

[Qa'im]

In this example, it is a person who only has the tawtheeq of Saduq. So his status is "unknown" in rijal, but he was a shaykh of Saduq.

[Chaotic Muslem]

Qa, on 02 July 2012 - 01:39 PM, said:

In this example, it is a person who only has the tawtheeq of Saduq. So his status is "unknown" in rijal, but he was a shaykh of Saduq.

ah i see , thanks

[muslimunity1]

Aslamalaykum,

Brilliant work brother Qa'im, JazakAllah for all your hard work.

I never knew until today there existed a forum on Imam Mehdi a.s, this is what I call positive steps to learn about the Imam of our time.  I need to take a lot of time out to study each narration properly as we cannot rush through precious hadiths like these.

[rotten_coconut]

Remarkable work, bro Qa'im.
My Allah (swt) rewards you with the best of rewards.

[Qa'im]

The collection is now at 104 hadiths. I've added 41 more traditions to the collection and corrected many existing translations and reformatted the hadiths, which you can check out here: http://www.tashayyu....s/qiyam-al-qaim

I've also added an entirely new chapter called "The Qa'im, the Prophets, and the Righteous"

I'd like to thank everyone for their continued help and support. Below are some of the new additions:

Muhammad b. Yahya from Ahmad b. Muhammad from Ahmad b. Muhammad b. Abi Nasr. He said:

I asked Abu’l Hasan ar-Rida a question, so he refrained silently. Then, he said: If I were to give you all that you want, it would be evil for you and it would take the Patron of this Affair by his neck. Abu Ja`far عليه السلام said: The wilaya of Allah was discretely told to Jibra’il عليه السلام, Jibra’il discretely told it to Muhammad محمد صلى الله عليه وآله , Muhammad discretely told it `Ali, `Ali, and `Ali discretely told it to whoever Allah willed. Then, you publicize it! Who is he that has withheld a letter of that which he had heard? Abu Ja`far عليه السلام said: It is in the wisdom of the Family of David. It is necessary for a Muslim to have control over his self, to be attentive to what concerns him, and to have knowledge of the people of his time; so fear Allah and do not publicize our hadith (i.e. to the point of endangering Ahl al-Bayt and their message). Verily, Allah defends His awliyya’ and exacts recompense for His awliyya’ upon His enemies. Have you not seen how Allah dealt with the Family of Barmak, and how He recompensed for Abu’l Hasan عليه السلام when the Banu al-Ash`ath faced the great danger and Allah defended them for their support of Abu’l Hasan عليه السلام? And in Iraq you are aware of the actions of these Pharaohs and the respite that Allah has given to them. So, you must fear Allah, and do not allow the worldly life to deceive you. And do not be confused about those who have been given respite. It is as if the Affair has [almost] arrived to you. (al-Kafi)

(sahih) (صحيح)

حَدَّثَنَا مُحَمَّدُ بْنُ الْحَسَنِ بْنِ أَحْمَدَ بْنِ الْوَلِيدِ رَضِيَ اللَّهُ عَنْهُ قَالَ حَدَّثَنَا مُحَمَّدُ بْنُ الْحَسَنِ الصَّفَّارُ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنْ مُحَمَّدِ بْنِ أَبِي عُمَيْرٍ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ أَبَانِ بْنِ تَغْلِبَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع‏ أَوَّلُ مَنْ يُبَايِعُ الْقَائِمَ ع جَبْرَئِيلُ يَنْزِلُ فِي صُورَةِ طَيْرٍ أَبْيَضَ فَيُبَايِعُهُ ثُمَّ يَضَعُ رِجْلًا عَلَى بَيْتِ اللَّهِ الْحَرَامِ وَ رِجْلًا عَلَى بَيْتِ الْمَقْدِسِ ثُمَّ يُنَادِي بِصَوْتٍ طَلِقٍ تَسْمَعُهُ الْخَلَائِق ‏أَتى‏ أَمْرُ اللَّهِ فَلا تَسْتَعْجِلُوهُ

Muhammad b. al-Hasan b. Ahmad b. al-Walid رضي الله عنه narrated. He said: Muhammad b. al-Hasan as-Saffar narrated from Ya`qub b. Yazid from Muhammad b. Abi `Umayr from Aban b. `Uthman from Aban b. Taghlib.

He said: Abu `Abdillah عليه السلام said: The first to give allegiance to the Qa’im عليه السلام will be Jibra’il, who will descend in the form of a white bird and pay allegiance to him. Then he will place one foot upon the Sacred House of Allah (i.e. the Ka`ba) and one foot upon the Bayt al-Maqdus. Then, he will call with a distinct voice, “Allah’s commandment has come, therefore do not desire to hasten it” (16:1). (Kamal ad-Deen)

(sahih) (صحيح)

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مَنْصُورِ بْنِ يُونُسَ عَنْ إِسْمَاعِيلَ بْنِ جَابِرٍ عَنْ أَبِي خَالِدٍ عَنْ أَبِي جَعْفَرٍ ع فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ فَاسْتَبِقُوا الْخَيْراتِ أَيْنَ ما تَكُونُوا يَأْتِ بِكُمُ اللَّهُ جَمِيعاً قَالَ الْخَيْرَاتُ الْوَلَايَةُ وَ قَوْلُهُ تَبَارَكَ وَ تَعَالَى أَيْنَ ما تَكُونُوا يَأْتِ بِكُمُ اللَّهُ جَمِيعاً يَعْنِي أَصْحَابَ الْقَائِمِ الثَّلَاثَمِائَةِ وَ الْبِضْعَةَ عَشَرَ رَجُلًا قَالَ وَ هُمْ وَ اللَّهِ الْأُمَّةُ الْمَعْدُودَةُ قَالَ يَجْتَمِعُونَ وَ اللَّهِ فِي سَاعَةٍ وَاحِدَةٍ قَزَعٌ كَقَزَعِ الْخَرِيفِ

`Ali b. Ibrahim from his father from ibn Abi `Umayr from Mansoor b. Yunus from Isma`il b. Jabir from Abi Khalid from Abi Ja`far عليه السلام regarding the words of Allah, “Hasten to the good, wherever you are, Allah will bring you together” (2:148). He said: ‘The good’ refers to the authority (wilaya). And His saying, “Wherever you are, Allah will bring you together” refers to the companions of the Qa’im who will be a few [over] three hundred and ten men.  He said: By Allah they are the nation of an insignificant amount. He said: By Allah, He will gather them in one hour like the cirrus clouds of autumn. (al-Kafi)

(muwathaq) (موثق)

الهمداني، عن علي بن إبراهيم، عن محمد بن عيسى، عن سليمان بن داود، عن أبي بصير، وحدثنا ابن عصام، عن الكليني، عن القاسم بن العلا، عن إسماعيل بن علي، عن علي بن إسماعيل، عن عاصم بن حميد، عن محمد بن مسلم قال: دخلت على أبي جعفر (ع) وأنا اريد أن أسأله عن القائم من آل محمد(ص) فقال لي مبتدئا: يا محمد بن مسلم إن في القائم من آل محمد(ص) شبها من خمسة من الرسل: يونس بن متى، ويوسف بن يعقوب، وموسى، وعيسى، ومحمد صلوات الله عليهم، فأما شبهه من يونس فرجوعه من غيبته وهو شاب بعد كبر السن وأما شبهه من يوسف بن يعقوب فالغيبة من خاصته وعامته، واختفاؤه من إخوته وإشكال أمره على أبيه يعقوب (ع) مع قرب المسافة بينه وبين أبيه وأهله وشيعته.

وأما شبهه من موسى فدوام خوفه وطول غيبته وخفاء ولادته وتعب شيعته من بعده بما لقوا من الاذى والهوان إلى أن أذن الله(عز و جل) في ظهوره ونصره وأيده على عدوه وأما شبهه من عيسى فاختلاف من اختلف فيه حتى قالت طائفة منهم ما ولد وقالت طائفة مات وقالت طائفة قتل وصلب. وأما شبهه من جده المصطفى (ص) فخروجه بالسيف وقتله أعداء الله وأعداء رسوله (ص) والجبارين والطواغيت وأنه ينصر بالسيف والرعب وأنه لاترد له رأية وأن من علامات خروجه خروج السفياني من الشام وخروج اليماني وصيحة من السماء في شهر رمضان ومناد ينادي باسمه واسم أبيه.

al-Hamadani from `Ali b. Ibrahim from Muhammad b. `Isa from Sulayman b. Dawud from Abu Baseer.

And ibn `Asam narrated from al-Kulayni from al-Qasim b. al-`Alaa’ from Isma`il b. `Ali from `Ali b. Isma`il from `Asim b. Hameed from Muhammad b. Muslim. He said:

I entered upon Abu Ja`far عليه السلام while I had the intention of asking him about the Qa’im from the Family of Muhammad صلوات اللّه عليهم. So he began [the conversation first] by telling me: O Muhammad b. Muslim, verily in the Qa’im from the Family of Muhammad صلوات اللّه عليهم are similarities to five messengers: Yunus b. Matta, Yusuf b. Ya`qub, Musa, `Isa, and Muhammad صلوات اللّه عليهم. As for his similarity to Yunus, it is his return from occultation as a youth after being of old age. As for his similarity to Yusuf b. Ya`qub, it is occultation from his special and common [associates] (i.e. occultation from his people), his disappearance from his brothers, and his father Ya`qub’s عليه السلام confusion regarding his affair despite the close proximity between him and his father, his family, and his followers (i.e. his Shi`a).
As for his similarity to Musa, it is the continuity of his fear, the length of his occultation, the secrecy of his birth, and the weariness of his followers (i.e. his Shi`a) from the pains and disregard they saw after him until Allah allowed him to appear. He then supported him, and He reinforced him over his enemies. As for his similarity to `Isa, it is the schisms of the disputers about him until one sect from them said, “he was not born”, another sect said, “he is dead”, and another sect said “he was killed and crucified”. As for his similarity to our grandfather al-Mustafa صلى الله عليه وآله وسلم, it is his appearance with the sword, the killing of the enemies of Allah, the enemies of His Messenger صلى الله عليه وآله وسلم, the arrogant, and the tyrants; and that he will succeed through the sword and fear; no standard of his will return in defeat. From the signs of his appearance is the appearance of the Sufyani in Sham, the appearance of the Yamani, the scream from the sky in the month of Ramadan, and a caller will call his and his father’s names.

(sahih) (صحيح)
(majhool) (مجهول)

Edited by Qa'im, 16 July 2012 - 08:27 PM.

[-Enlightened]

Qa, on 16 July 2012 - 08:27 PM, said:

The collection is now at 104 hadiths. I've added 41 more traditions to the collection and corrected many existing translations and reformatted the hadiths, which you can check out here: http://www.tashayyu....s/qiyam-al-qaim

I've also added an entirely new chapter called "The Qa'im, the Prophets, and the Righteous"

I'd like to thank everyone for their continued help and support. Below are some of the new additions:

Muhammad b. Yahya from Ahmad b. Muhammad from Ahmad b. Muhammad b. Abi Nasr. He said:

I asked Abu’l Hasan ar-Rida a question, so he refrained silently. Then, he said: If I were to give you all that you want, it would be evil for you and it would take the Patron of this Affair by his neck. Abu Ja`far عليه السلام said: The wilaya of Allah was discretely told to Jibra’il عليه السلام, Jibra’il discretely told it to Muhammad محمد صلى الله عليه وآله , Muhammad discretely told it `Ali, `Ali, and `Ali discretely told it to whoever Allah willed. Then, you publicize it! Who is he that has withheld a letter of that which he had heard? Abu Ja`far عليه السلام said: It is in the wisdom of the Family of David. It is necessary for a Muslim to have control over his self, to be attentive to what concerns him, and to have knowledge of the people of his time; so fear Allah and do not publicize our hadith (i.e. to the point of endangering Ahl al-Bayt and their message). Verily, Allah defends His awliyya’ and exacts recompense for His awliyya’ upon His enemies. Have you not seen how Allah dealt with the Family of Barmak, and how He recompensed for Abu’l Hasan عليه السلام when the Banu al-Ash`ath faced the great danger and Allah defended them for their support of Abu’l Hasan عليه السلام? And in Iraq you are aware of the actions of these Pharaohs and the respite that Allah has given to them. So, you must fear Allah, and do not allow the worldly life to deceive you. And do not be confused about those who have been given respite. It is as if the Affair has [almost] arrived to you. (al-Kafi)

(sahih) (صحيح)

حَدَّثَنَا مُحَمَّدُ بْنُ الْحَسَنِ بْنِ أَحْمَدَ بْنِ الْوَلِيدِ رَضِيَ اللَّهُ عَنْهُ قَالَ حَدَّثَنَا مُحَمَّدُ بْنُ الْحَسَنِ الصَّفَّارُ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنْ مُحَمَّدِ بْنِ أَبِي عُمَيْرٍ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ أَبَانِ بْنِ تَغْلِبَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع‏ أَوَّلُ مَنْ يُبَايِعُ الْقَائِمَ ع جَبْرَئِيلُ يَنْزِلُ فِي صُورَةِ طَيْرٍ أَبْيَضَ فَيُبَايِعُهُ ثُمَّ يَضَعُ رِجْلًا عَلَى بَيْتِ اللَّهِ الْحَرَامِ وَ رِجْلًا عَلَى بَيْتِ الْمَقْدِسِ ثُمَّ يُنَادِي بِصَوْتٍ طَلِقٍ تَسْمَعُهُ الْخَلَائِق ‏أَتى‏ أَمْرُ اللَّهِ فَلا تَسْتَعْجِلُوهُ

Muhammad b. al-Hasan b. Ahmad b. al-Walid رضي الله عنه narrated. He said: Muhammad b. al-Hasan as-Saffar narrated from Ya`qub b. Yazid from Muhammad b. Abi `Umayr from Aban b. `Uthman from Aban b. Taghlib.

He said: Abu `Abdillah عليه السلام said: The first to give allegiance to the Qa’im عليه السلام will be Jibra’il, who will descend in the form of a white bird and pay allegiance to him. Then he will place one foot upon the Sacred House of Allah (i.e. the Ka`ba) and one foot upon the Bayt al-Maqdus. Then, he will call with a distinct voice, “Allah’s commandment has come, therefore do not desire to hasten it” (16:1). (Kamal ad-Deen)

(sahih) (صحيح)

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مَنْصُورِ بْنِ يُونُسَ عَنْ إِسْمَاعِيلَ بْنِ جَابِرٍ عَنْ أَبِي خَالِدٍ عَنْ أَبِي جَعْفَرٍ ع فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ فَاسْتَبِقُوا الْخَيْراتِ أَيْنَ ما تَكُونُوا يَأْتِ بِكُمُ اللَّهُ جَمِيعاً قَالَ الْخَيْرَاتُ الْوَلَايَةُ وَ قَوْلُهُ تَبَارَكَ وَ تَعَالَى أَيْنَ ما تَكُونُوا يَأْتِ بِكُمُ اللَّهُ جَمِيعاً يَعْنِي أَصْحَابَ الْقَائِمِ الثَّلَاثَمِائَةِ وَ الْبِضْعَةَ عَشَرَ رَجُلًا قَالَ وَ هُمْ وَ اللَّهِ الْأُمَّةُ الْمَعْدُودَةُ قَالَ يَجْتَمِعُونَ وَ اللَّهِ فِي سَاعَةٍ وَاحِدَةٍ قَزَعٌ كَقَزَعِ الْخَرِيفِ

`Ali b. Ibrahim from his father from ibn Abi `Umayr from Mansoor b. Yunus from Isma`il b. Jabir from Abi Khalid from Abi Ja`far عليه السلام regarding the words of Allah, “Hasten to the good, wherever you are, Allah will bring you together” (2:148). He said: ‘The good’ refers to the authority (wilaya). And His saying, “Wherever you are, Allah will bring you together” refers to the companions of the Qa’im who will be a few [over] three hundred and ten men.  He said: By Allah they are the nation of an insignificant amount. He said: By Allah, He will gather them in one hour like the cirrus clouds of autumn. (al-Kafi)

(muwathaq) (موثق)

الهمداني، عن علي بن إبراهيم، عن محمد بن عيسى، عن سليمان بن داود، عن أبي بصير، وحدثنا ابن عصام، عن الكليني، عن القاسم بن العلا، عن إسماعيل بن علي، عن علي بن إسماعيل، عن عاصم بن حميد، عن محمد بن مسلم قال: دخلت على أبي جعفر (ع) وأنا اريد أن أسأله عن القائم من آل محمد(ص) فقال لي مبتدئا: يا محمد بن مسلم إن في القائم من آل محمد(ص) شبها من خمسة من الرسل: يونس بن متى، ويوسف بن يعقوب، وموسى، وعيسى، ومحمد صلوات الله عليهم، فأما شبهه من يونس فرجوعه من غيبته وهو شاب بعد كبر السن وأما شبهه من يوسف بن يعقوب فالغيبة من خاصته وعامته، واختفاؤه من إخوته وإشكال أمره على أبيه يعقوب (ع) مع قرب المسافة بينه وبين أبيه وأهله وشيعته.

وأما شبهه من موسى فدوام خوفه وطول غيبته وخفاء ولادته وتعب شيعته من بعده بما لقوا من الاذى والهوان إلى أن أذن الله(عز و جل) في ظهوره ونصره وأيده على عدوه وأما شبهه من عيسى فاختلاف من اختلف فيه حتى قالت طائفة منهم ما ولد وقالت طائفة مات وقالت طائفة قتل وصلب. وأما شبهه من جده المصطفى (ص) فخروجه بالسيف وقتله أعداء الله وأعداء رسوله (ص) والجبارين والطواغيت وأنه ينصر بالسيف والرعب وأنه لاترد له رأية وأن من علامات خروجه خروج السفياني من الشام وخروج اليماني وصيحة من السماء في شهر رمضان ومناد ينادي باسمه واسم أبيه.

al-Hamadani from `Ali b. Ibrahim from Muhammad b. `Isa from Sulayman b. Dawud from Abu Baseer.

And ibn `Asam narrated from al-Kulayni from al-Qasim b. al-`Alaa’ from Isma`il b. `Ali from `Ali b. Isma`il from `Asim b. Hameed from Muhammad b. Muslim. He said:

I entered upon Abu Ja`far عليه السلام while I had the intention of asking him about the Qa’im from the Family of Muhammad صلوات اللّه عليهم. So he began [the conversation first] by telling me: O Muhammad b. Muslim, verily in the Qa’im from the Family of Muhammad صلوات اللّه عليهم are similarities to five messengers: Yunus b. Matta, Yusuf b. Ya`qub, Musa, `Isa, and Muhammad صلوات اللّه عليهم. As for his similarity to Yunus, it is his return from occultation as a youth after being of old age. As for his similarity to Yusuf b. Ya`qub, it is occultation from his special and common [associates] (i.e. occultation from his people), his disappearance from his brothers, and his father Ya`qub’s عليه السلام confusion regarding his affair despite the close proximity between him and his father, his family, and his followers (i.e. his Shi`a).
As for his similarity to Musa, it is the continuity of his fear, the length of his occultation, the secrecy of his birth, and the weariness of his followers (i.e. his Shi`a) from the pains and disregard they saw after him until Allah allowed him to appear. He then supported him, and He reinforced him over his enemies. As for his similarity to `Isa, it is the schisms of the disputers about him until one sect from them said, “he was not born”, another sect said, “he is dead”, and another sect said “he was killed and crucified”. As for his similarity to our grandfather al-Mustafa صلى الله عليه وآله وسلم, it is his appearance with the sword, the killing of the enemies of Allah, the enemies of His Messenger صلى الله عليه وآله وسلم, the arrogant, and the tyrants; and that he will succeed through the sword and fear; no standard of his will return in defeat. From the signs of his appearance is the appearance of the Sufyani in Sham, the appearance of the Yamani, the scream from the sky in the month of Ramadan, and a caller will call his and his father’s names.

(sahih) (صحيح)
(majhool) (مجهول)

Mashallah Very nice.
we can see the hard work for  Imam Mahdi.

[Qa'im]

Qiyamul Qa'im is now at 131 hadiths. That's more than double its original size. Many new hadiths have been translated, graded, and added to the collection. Old translations and gradings have been revised.

http://www.tashayyu....s/qiyam-al-qaim

Among the new additions, here is a small sample:

ÍÏËäÇ ÃÈí ÑÖí Çááå Úäå ÞÇá : ÍÏËäÇ ÚÈÏ Çááå Èä ÌÚÝÑ ÇáÍãíÑí ¡ Úä ÃÍãÏ ÇÈä åáÇá ÇáÚÈÑ ÊÇÆí ¡ Úä ÇáÍÓä Èä ãÍÈæÈ ¡ Úä ÃÈí ÇáÍÓä Úáí Èä ãæÓì ÇáÑÖÇ ÚáíåãÇ ÇáÓáÇã ÞÇá : ÞÇá áí : áÇ ÈÏ ãä ÝÊäÉ ÕãÇÁ Õíáã  íÓÞØ ÝíåÇ ßá ÈØÇäÉ ææáíÌÉ æÐáß ÚäÏ ÝÞÏÇä ÇáÔíÚÉ ÇáËÇáË ãä æáÏí ¡ íÈßí Úáíå Ãåá ÇáÓãÇÁ æÃåá ÇáÇÑÖ æßá ÌÑì æÍÑÇä ¡ æßá ÍÒíä æáåÝÇä .
Ëã ÞÇá Úáíå ÇáÓáÇã : ÈÃÈí æÃãí Óãí ÌÏí Õáì Çááå Úáíå æÂáå æÔÈíåí æÔÈíå ãæÓì Èä ÚãÑÇä Úáíå ÇáÓáÇã ¡ Úáíå ÌíæÈ ÇáäæÑ ¡ íÊæÞÏ ãä ÔÚÇÚ ÖíÇÁ ÇáÞÏÓ íÍÒä áãæÊå Ãåá ÇáÇÑÖ æÇáÓãÇÁ ¡ ßã ãä ÍÑì ãÄãäÉ ¡ æßã ãä ãÄãä ãÊÃÓÝ ÍÑÇä ÍÒíä ÚäÏ ÝÞÏÇä ÇáãÇÁ ÇáãÚíä ¡ ßÃäí Èåã ÂíÓ ãÇ ßÇäæÇ ÞÏ äæÏæÇ äÏÇÁ íÓãÚ ãä ÈÚÏ ßãÇ íÓãÚ ãä ÞÑÈ ¡ íßæä ÑÍãÉ Úáì ÇáãÄãäíä æÚÐÇÈÇ Úáì ÇáßÇÝÑíä

My father ÑÖí Çááå Úäå narrated. He said: `Abdillah b. Ja`far al-Himyari narrated from Ahmad b. Hilal al-`Abr Ta’i from al-Hasan b. Mahbub from Abu’l Hasan `Ali b. Musa ar-Rida ÚáíåãÇ ÇáÓáÇã. He said:

He said to me: Definitely, there will be severe and distressing schism (fitna) in which every secret and close relation will be dropped, and that will occur when the Shi`a lose my third descendent. The people of the heavens and the Earth, and every worthy and merited [person], and every contrite and sorrowful [person] will weep for him. Then he Úáíå ÇáÓáÇã said: May my father and mother be sacrificed for the namesake of my grandfather Õáì Çááå Úáíå æÂáå and the one in my likeness and the likeness of Musa b. `Imran Úáíå ÇáÓáÇã – he is dressed in garments of light, shining with the illuminating rays of sanctity. The people of the Earth and the heavens will be sorrowful upon his death; how abundant of believers and how abundant of sorrowful believers will be perplexed and grievous at the loss of the gushing water (i.e. the Imam). It is as if I see them in their despair, being called by a call that is heard from far away as it is heard from near – a call that is a mercy for the believers and a punishment upon the disbelievers. (Kamal ad-Deen)

(sahih) (ÕÍíÍ)

ÍÏËäÇ ãÍãÏ Èä Úáí ãÇÌíáæíå ¡ æãÍãÏ Èä ãæÓì Èä ÇáãÊæßá ÑÖí Çááå ÚäåãÇ ÞÇáÇ : ÍÏËäÇ ãÍãÏ Èä íÍíì ÇáÚØÇÑ ¡ Úä ãÍãÏ Èä ÇáÍÓä ÇáÕÝÇÑ ¡ Úä ÃÈí ØÇáÈ ÚÈÏ Çááå ÇÈä ÇáÕáÊ ÇáÞãí ¡ Úä ÚËãÇä Èä ÚíÓì ¡ Úä ÓãÇÚÉ Èä ãåÑÇä ÞÇá : ßäÊ ÃäÇ æÃÈæ ÈÕíÑ æãÍãÏ Èä ÚãÑÇä ãæáì ÃÈí ÌÚÝÑ Úáíå ÇáÓáÇã Ýí ãäÒá ÈãßÉ ¡ ÝÞÇá ãÍãÏ Èä ÚãÑÇä : ÓãÚÊ ÃÈÇ ÚÈÏ Çááå Úáíå ÇáÓáÇã íÞæá : äÍä ÇËäÇ ÚÔÑ ãåÏíÇ ÝÞÇá áå ÃÈæ ÈÕíÑ : ÊÇááå áÞÏ ÓãÚÊ Ðáß ãä ÃÈí ÚÈÏ Çááå Úáíå ÇáÓáÇã ¿ ÝÍáÝ ãÑÉ Ãæ ãÑÊíä Ãäå ÓãÚ Ðáß ãäå . ÝÞÇá ÃÈæ ÈÕíÑ : áßäí ÓãÚÊå ãä ÃÈí ÌÚÝÑ Úáíå ÇáÓáÇã .

Muhammad b. `Ali Majiluyeh and Muhammad b. Musa b. al-Mutawakkil ÑÖí Çááå ÚäåãÇ narrated. They said: Muhammad b. Yahya al-`Attar narrated from Muhammad b. al-Hasan as-Saffar from Abu Talib `Abdillah b. as-Salt al-Qummi from `Uthman b. `Isa from Sama`a b. Mehran. He said:

I, Abu Baseer, and Muhammad b. `Imran the slave of Abu Ja`far Úáíå ÇáÓáÇã were in a residence in Mecca, so Muhammad b. `Imran said: I heard Abu `Abdillah Úáíå ÇáÓáÇã say: We are twelve Mahdis. So Abu Baseer told him: By Allah, did you hear this from Abu `Abdillah Úáíå ÇáÓáÇã? So he swore once or twice that he had heard it from him. So Abu Baseer said: But I have heard it from Abu Ja`far Úáíå ÇáÓáÇã. (Kamal ad-Deen)

(sahih) (ÕÍíÍ)

ÍÏËäÇ ãÍãÏ Èä ÇáÍÓä Èä ÃÍãÏ Èä ÇáæáíÏ ÑÖí Çááå Úäå ÞÇá : ÍÏËäÇ ãÍãÏ ÇÈä ÇáÍÓä ÇáÕÝÇÑ ¡ æÓÚÏ Èä ÚÈÏ Çááå ÌãíÚÇ ¡ Úä ÃíæÈ Èä äæÍ ¡ Úä ÚÈÏ Çááå Èä ÇáãÛíÑÉ ¡ Úä ÓÚÏ Èä ÃÈí ÎáÝ ¡ Úä ãÚÇæíÉ Èä ÚãÇÑ ÞÇá : ÞÇá ÃÈæ ÚÈÏ Çááå Úáíå ÇáÓáÇã : ÈÞí ÇáäÇÓ ÈÚÏ ÚíÓì Èä ãÑíã Úáíå ÇáÓáÇã ÎãÓíä æãÇÆÊí ÓäÉ ÈáÇ ÍÌÉ ÙÇåÑÉ
.
Muhammad b. al-Hasan b. Ahmad b. al-Walid ÑÖí Çááå Úäå narrated. He said: Muhammad b. al-Hasan as-Saffar and Sa`d b. `Abdillah together narrated from Ayyub b. Nuh from `Abdillah b. al-Mughira from Sa`d b. Abi Khalaf from Mu`awiya b. `Ammar. He said:

Abu `Abdillah Úáíå ÇáÓáÇã said: After `Isa b. Maryam Úáíå ÇáÓáÇã, the people remained two hundred and fifty years without an apparent hujja. (Kamal ad-Deen)

(sahih) (ÕÍíÍ)
ÍÏËäÇ ÃÈí ÑÍãå Çááå ÞÇá : ÍÏËäÇ ãÍãÏ Èä íÍíì ÇáÚØÇÑ ¡ Úä íÚÞæÈ ÇÈä íÒíÏ ¡ Úä ãÍãÏ Èä ÃÈí ÚãíÑ ¡ Úä ÓÚÏ Èä ÃÈí ÎáÝ ¡ Úä íÚÞæÈ Èä ÔÚíÈ ¡ Úä ÃÈí ÚÈÏ Çááå Úáíå ÇáÓáÇã ÞÇá : ßÇä Èíä ÚíÓì æÈíä ãÍãÏ ÚáíåãÇ ÇáÓáÇã ÎãÓãÇÆÉ ÚÇã ãäåÇ ãÇÆÊÇä æÎãÓæä ÚÇãÇ áíÓ ÝíåÇ äÈí æáÇ ÚÇáã ÙÇåÑ ¡ ÞáÊ : ÝãÇ ßÇäæÇ ¿ ÞÇá : ßÇäæÇ ãÊãÓßíä ÈÏíä ÚíÓì Úáíå ÇáÓáÇã ¡ ÞáÊ : ÝãÇ ßÇäæÇ ¿ ÞÇá : ßÇäæÇ ãÄãäíä ¡ Ëã ÞÇá Úáíå ÇáÓáÇã : æáÇ íßæä ÇáÇÑÖ ÅáÇ æÝíåÇ ÚÇáã
.
My father ÑÍãå Çááå narrated. He said: Muhammad b. Yahya al-`Attar narrated from Ya`qub b. Yazid from Muhammad b. Abi `Umayr from Sa`d b. Abu Khalaf from Ya`qub b. Shu`ayb from Abu `Abdillah Úáíå ÇáÓáÇã.
He said: Between `Isa and Muhammad ÚáíåãÇ ÇáÓáÇã there was [a period of] five hundred years, from them were two hundred and fifty years in which there was no apparent prophet or scholar (`alim). I said: So how were they? He said: They were grasping the religion of `Isa Úáíå ÇáÓáÇã. I said: So how were they? He said: They were believers. Then, he Úáíå ÇáÓáÇã said: And the Earth does not remain except with a scholar (`alim) therein. (Kamal ad-Deen)

(sahih) (ÕÍíÍ)

ÚÏÉ ãä ÃÕÍÇÈäÇ¡ Úä ÇÍãÏ Èä ãÍãÏ Èä ÚíÓì¡ Úä Úáí Èä ÇáÍßã¡ Úä ÒíÏ ÃÈí ÇáÍÓä¡ Úä ÇáÍßã Èä ÃÈì äÚíã ÞÇá: ÃÊíÊ ÃÈÇ ÌÚÝÑ Úáíå ÇáÓáÇã æåæ ÈÇáãÏíäÉ¡ ÝÞáÊ áå: Úáí äÐÑ Èíä ÇáÑßä æÇáãÞÇã Åä ÃäÇ áÞíÊß Ãä áÇ ÃÎÑÌ ãä ÇáãÏíäÉ ÍÊì ÃÚáã Ãäß ÞÇÆã Âá ãÍãÏ Ãã áÇ¡ Ýáã íÌÈäí ÈÔÆ¡ ÝÃÞãÊ ËáÇËíä íæãÇ¡ Ëã ÃÓÊÞÈáäí Ýí ØÑíÞ ÝÞÇá: íÇ Íßã æÅäß áååäÇ ÈÚÏ¡ ÝÞáÊ: äÚã Åäí ÃÎÈÑÊß ÈãÇ ÌÚáÊ ááå Úáí¡ Ýáã ÊÃãÑäí æáã Êäåäí Úä ÔÆ æáã ÊÌÈäí ÈÔÆ¿ ÝÞÇá: ÈßÑ Úáí ÛÏæÉ ÇáãäÒá¡ ÝÛÏæÊ Úáíå ÝÞÇá Úáíå ÇáÓáÇã: Óá Úä ÍÇÌÊß¡ ÝÞáÊ: Åäí ÌÚáÊ ááå Úáí äÐÑÇ æÕíÇãÇ æÕÏÞÉ Èíä ÇáÑßä æÇáãÞÇã Åä ÃäÇ áÞíÊß Ãä áÇ ÃÎÑÌ ãä ÇáãÏíäÉ ÍÊì ÃÚáã Ãäß ÞÇÆã Âá ãÍãÏ Ãã áÇ¡ ÝÅä ßäÊ ÃäÊ ÑÇÈØÊß æÅä áã Êßä ÃäÊ¡ ÓÑÊ Ýí ÇáÇÑÖ ÝØáÈÊ ÇáãÚÇÔ¡ ÝÞÇá: íÇ Íßã ßáäÇ ÞÇÆã ÈÃãÑ Çááå¡ ÞáÊ: ÝÃäÊ ÇáãåÏí¿ ÞÇá: ßáäÇ äåÏí Åáì Çááå¡ ÞáÊ: ÝÃäÊ ÕÇÍÈ ÇáÓíÝ¿ ÞÇá: ßáäÇ ÕÇÍÈ ÇáÓíÝ ææÇÑË ÇáÓíÝ¡ ÞáÊ: ÝÃäÊ ÇáÐí ÊÞÊá ÃÚÏÇÁ Çááå æíÚÒ Èß ÇæáíÇÁ Çááå æíÙåÑ Èß Ïíä Çááå¿ ÝÞÇá: íÇ Íßã ßíÝ Ãßæä ÃäÇ æÞÏ ÈáÛÊ ÎãÓÇ æÃÑÈÚíä ÓäÉ ¿ æÅä ÕÇÍÈ åÐÇ ÇáÇãÑ ÃÞÑÈ ÚåÏÇ ÈÇááÈä ãäí æÃÎÝ Úáì ÙåÑ ÇáÏÇÈÉ.

A number of our companions from Ahmad b. Muhammad b. `Isa from `Ali b. al-Hakam from Zayd Abu’l Hasan from al-Hakam b. Abu Nu`aym. He said:

I went to see Abu Ja`far Úáíå ÇáÓáÇã when he was in Medina, so I said to him: Upon me is a vow [that I made] between the rukn and maqam that I would meet you and that I would not leave Medina until I knew that you were the Qa’im of the Family of Muhammad or not. He did not reply with anything. So I remained [in Medina] for thirty days. Then, he met me on the road and said: O Hakam, are you still here? So I said: Yes – I informed you of what I set for Allah upon myself, and you did not command nor prohibit anything, nor did you answer me in anything. So he said: Visit me early tomorrow. So I visited him the next morning, and he Úáíå ÇáÓáÇã said: Ask what you need. I said: I set upon myself for Allah a vow, fasting, and charity between the rukn and maqam so that I may meet you and not leave Medina until I knew that you were the Qa’im of the Family of Muhammad or not. If you are he I will cling to you, and if not I will go into the land to seek a living. So he said: O Hakam, we are all Risers in the Command of Allah (Qa’im bi Amrillah). I said: Then are you the Mahdi? He said: We are all guiders to Allah. I said: Then are you the owner of the sword? He said: We are all owners of the sword and heirs of the sword. I said: Then are you the one who will kill the enemies of Allah, through whom the awliyya’ of Allah are glorified and with whom the religion of Allah becomes foremost? So he said: O Hakam, how can I be he when I have already become forty-five years of age, while the Patron of this Affair will be much younger than I and lighter for the back of a creature? (al-Kafi)

(sahih) (ÕÍíÍ)

Úáí Èä ãÍãÏ ÞÇá: ÎÑÌ äåí Úä ÒíÇÑÉ ãÞÇÈÑ ÞÑíÔ æÇáÍíÑ¡ ÝáãÇ ßÇä ÈÚÏ ÃÔåÑ ÏÚÇ ÇáæÒíÑ ÇáÈÇÞØÇÆí ÝÞÇá áå: ÇáÞ Èäí ÇáÝÑÇÊ æÇáÈÑÓííä æÞá áåã: áÇ íÒæÑæÇ ãÞÇÈÑ ÞÑíÔ ÝÞÏ ÃãÑ ÇáÎáíÝÉ Ãä íÊÝÞÏ ßá ãä ÒÇÑ ÝíÞÈÖ.

`Ali b. Muhammad said:

A prohibition from visiting the Quraysh cemetery and al-Hayri (i.e. Karbala’) came out [from the Qa’im]. After a few months, the vizier (i.e. Abu’l Fat`h Ja`far b. Furat) summoned al-Baqata’iyya and said to him: Meet the Banu Furat and the Bursiyyeen and tell them not to visit the Quraysh cemetery, as the Caliph ordered the investigation of all those who visit so they may be seized. (al-Kafi)

(sahih) (ÕÍíÍ)

Úáí Èä ãÍãÏ ÞÇá: ÈÇÚ ÌÚÝÑ Ýíãä ÈÇÚ ÕÈíÉ ÌÚÝÑíÉ ßÇäÊ Ýí ÇáÏÇÑ íÑÈæäåÇ¡ ÝÈÚË ÈÚÖ ÇáÚáæííä æÃÚáã ÇáãÔÊÑí ÎÈÑåÇ ÝÞÇá ÇáãÔÊÑí: ÞÏ ØÇÈÊ äÝÓí ÈÑÏåÇ æÃä áÇ ÃÑÒà ãä ËãäåÇ ÔíÆÇ¡ ÝÎÐåÇ¡ ÝÐåÈ ÇáÚáæí ÝÃÚáã Ãåá ÇáäÇÍíÉ ÇáÎÈÑ ÝÈÚËæÇ Åáì ÇáãÔÊÑí ÈÃÍÏ æÃÑÈÚíä ÏíäÇÑÇ æÃãÑæå ÈÏÝÚåÇ Åáì ÕÇÍÈåÇ.

`Ali b. Muhammad said:

Ja`far [the Liar] was vending, and of that which he sold was a young Ja`fari girl (i.e. descendant of Ja`far b. Abi Talib ÑÖí Çááå Úäå) who was raised in the house [of Hasan al-`Askari Úáíå ÇáÓáÇã]. An Alid appeared and informed the buyer of her. The buyer said: I would be content in returning her without taking her expense back, so take her. The Alid went and informed the people of the Neighbourhood of the news, so they sent forty-one dinars to the buyer and ordered him to return her to her owner.

(sahih) (ÕÍíÍ)
Úáì Èä ãÍãÏ¡ Úä ãÍãÏ Èä Úáí Èä ÅÈÑÇåíã¡ Úä ÃÈí ÚÈÏÇááå Èä ÕÇáÍ Ãäå ÑÂå ÚäÏ ÇáÍÌÑ ÇáÇÓæÏ æÇáäÇÓ íÊÌÇÐÈæä Úáíå æåæ íÞæá: ãÇ ÈåÐÇ ÇãÑæÇ.

`Ali b. Muhammad narrated from Muhammad b. `Ali b. Ibrahim from Abu `Abdillah b. Salih; that he saw him (i.e. the Qa’im) at the Black Stone while the people were clinging onto it, and he said: They were not commanded to do this. (al-Kafi)

(apparently sahih) (ÕÍíÍ Úáì ÙÇåÑ)
ÃÎÈÑäÇ ÃÍãÏ Èä ãÍãÏ Èä ÓÚíÏ ÞÇá: ÍÏËäÇ Úáí Èä ÇáÍÓä ÇáÊíãáí¡ ÞÇá ÍÏËäÇ ÇáÍÓä æãÍãÏ ÇÈäÇ Úáí Èä íæÓÝ¡ Úä ÓÚÏÇä Èä ãÓáã¡ Úä ÚãÑ Èä ÃÈÇä ÇáßáÈí Úä ÃÈÇä Èä ÊÛáÈ¡ ÞÇá: ÓãÚÊ ÃÈÇ ÚÈÏÇááå (Úáíå ÇáÓáÇã) íÞæá: ßÃäí ÃäÙÑ Åáì ÇáÞÇÆã Úáì äÌÝ ÇáßæÝÉ¡ Úáíå ÎæÎÉ ãä ÇÓÊÈÑÞ¡ æíáÈÓ ÏÑÚ ÑÓæá Çááå (Õáì Çááå Úáíå æÂáå æÓáã) ÝÅÐÇ áÈÓåÇ ÇäÊÝÖÊ Èå ÍÊì ÊÓÊÏíÑ Úáíå¡ Ëã íÑßÈ ÝÑÓÇ áå ÃÏåã ÃÈáÞ¡ Èíä Úíäíå ÔãÑÇÎ Èíä ãÚå ÑÇíÉ ÑÓæá Çááå (Õáì Çááå Úáíå æÂáå) ÞáÊ: ãÎÈæÉ Ãæ íÄÊì ÈåÇ¿ ÞÇá: Èá íÃÊíå ÈåÇ ÌÈÑÆíá ÚãæÏåÇ ãä ÚãÏ ÚÑÔ Çááå¡ æÓÇíÑåÇ ãä äÕÑ Çááå¡ áÇ íåæí ÈåÇ Åáì ÔÆ ÅáÇ Ãåáßå Çááå íåÈØ ÈåÇ ÊÓÚÉ ÂáÇÝ ãáß¡ æËáÇËãÇÆÉ æËáÇËÉ ÚÔÑ ãáßÇ¡ ÝÞáÊ áå: ÌÚáÊ ÝÏÇß ßá åÄáÇÁ ãÚå¿ ÞÇá: äÚã åã ÇáÐíä ßÇäæÇ ãÚ äæÍ Ýí ÇáÓÝíäÉ¡ æÇáÐíä ßÇäæÇ ãÚ ÅÈÑÇåíã ÍíË ÇáÞí Ýí ÇáäÇÑ¡ æåã ÇáÐíä ßÇäæÇ ãÚ ãæÓì áãÇ ÝáÞ áå ÇáÈÍÑ¡ æÇáÐíä ßÇäæÇ ãÚ ÚíÓì áãÇ ÑÝÚå Çááå Åáíå¡ æÃÑÈÚÉ ÂáÇÝ ãÓæãíä ßÇäæÇãÚ ÑÓæá Çááå(Õáì Çááå Úáíå æÂáå)¡ æËáÇËãÇÆÉ æËáÇËÉ ÚÔÑãáßÇ ßÇäæÇ ãÚå íæã ÈÏÑ¡ æãÚåã ÃÑÈÚÉ ÂáÇÝ ÕÚÏæÇ Åáì ÇáÓãÇÁ íÓÊÃÐäæä Ýí ÇáÞÊÇá ãÚ ÇáÍÓíä (Úáíå ÇáÓáÇã) ÝåÈØæÇ Ãáì ÇáÇÑÖ æÞÏ ÞÊá¡ Ýåã ÚäÏ ÞÈÑå ÔÚË ÛÈÑ íÈßæäå Åáì íæã ÇáÞíÇãÉ¡ æåã íäÊÙÑæä ÎÑæÌ ÇáÞÇÆã (Úáíå ÇáÓáÇã(

Ahmad b. Muhammad b. Sa`eed narrated. He said: `Ali b. al-Hasan at-Taymali narrated. He said: al-Hasan b. `Ali b. Yusuf and Muhammad b. `Ali b. Yusuf narrated from Sa`dan b. Muslim from `Umar b. Aban al-Kalbi from Aban b. Taghlib. He said:

I heard Abu `Abdillah Úáíå ÇáÓáÇã say: It is as if I am looking at the Qa’im at the Najaf of Kufa – a green garment of brocade over him, wearing the armour of the Messenger of AllahÕáì Çááå Úáíå æÂáå æÓáã - when he wears it, he will give it a shake until it spins around him. Then he would mount a jet-black piebald horse between whose eyes is a blaze. With him is the standard of the Messenger of Allah Õáì Çááå Úáíå æÂáå æÓáã. I said: In a cache, or given to him? He said: Nay, Jibra’il will bring it to him – its column being from the columns of the throne of Allah. And whoever Allah helps, he will walk along with it. He will not make it fall over a thing except that Allah will destroy it, and ninety thousand angels will descend with it, and [another] three hundred and thirty angels. So I said: May I be your ransom, all of them will be with him? He said: Yes, they were the ones with Nuh in his Ark, the ones with Ibrahim when he was thrown into the fire. And they were the ones who were with Musa when the sea was split for him, the ones who were with `Isa when Allah raised him to Himself. And four thousand of the havoc-wreaking angels who were with the Messenger of Allah Õáì Çááå Úáíå æÂáå and three thousand and thirty angels who were with him on the day of Badr, and along with them four thousand who ascended toward the heaven, seeking permission for fighting along with Husayn Úáíå ÇáÓáÇã. They descended towards the Earth and he had been killed. So they are near his grave, dishevelled, dusty, and lamenting until the Day of Resurrection, as they await the appearance of the Qa’im Úáíå ÇáÓáÇã.

(muwathaq) (ãæËÞ)

ÃÎÈÑäÇ ÃÍãÏ Èä ãÍãÏ Èä ÓÚíÏ ÞÇá: ÍÏËäÇ Úáí Èä ÇáÍÓä¡ Úä ÇáÚÈÇÓ ÇÈä ÚÇãÑ Èä ÑÈÇÍ ÇáËÞÝí¡ Úä ÚÈÏÇááå Èä ÈßíÑ¡ Úä ÒÑÇÑÉ Èä ÃÚíä¡ ÞÇá: ÓãÚÊ ÃÈÇ ÚÈÏÇááå(Úáíå ÇáÓáÇã) íÞæá: íäÇÏí ãäÇÏ ãä ÇáÓãÇÁ: Åä ÝáÇäÇåæ ÇáÇãíÑ æíäÇÏí ãäÇÏ: Åä ÚáíÇ æÔíÚÊå åã ÇáÝÇÆÒæä.ÞáÊ: Ýãä íÞÇÊá ÇáãåÏí ÈÚÏ åÐÇ¿ ÝÞÇá: Åä ÇáÔíØÇä íäÇÏí: Åä ÝáÇäÇ æÔíÚÊå åã ÇáÝÇÆÒæä - áÑÌá ãä Èäí ÇãíÉ. ÞáÊ: Ýãä íÚÑÝ ÇáÕÇÏÞ ãä ÇáßÇÐÈ¿ ÞÇá: íÚÑÝå ÇáÐíä ßÇäæÇ íÑææä ÍÏíËäÇ æíÞæáæä Åäå íßæä ÞÈá Ãä íßæä¡ æíÚáãæä Ãäåã åã ÇáãÍÞæä ÇáÕÇÏÞæä.


Ahmad b. Muhammad b. Sa`eed narrated. He said: `Ali b. al-Hasan narrated from al-`Abbas b. `Amer b. Rabah ath-Thaqafi from `Abdillah b. Bukayr from Zurara b. A`yan. He said:

I heard Abu `Abdillah Úáíå ÇáÓáÇã say: A caller will call from the sky: “Verily, fulan is the ruler (amir)”, and a caller will call: “Verily, `Ali and his Shi`a are the victorious”. I said: So who would fight the Mahdi after this? So he said: Satan will certainly call: “Verily, fulan and his Shi`a are the victorious” – a man from Banu Umayya. I said: So who will distinguish the truthful from the liar? He said: Those who relate our narrations and say it will happen prior to its occurrence will know; and know that they are rightly and righteous. (Nu`mani’s Ghayba)

(muwathaq) (ãæËÞ)

Edited by Qa'im, 21 September 2012 - 06:37 PM.

[rotten_coconut]

Salam bro Qa'im,

Keep up the great work! May Allah (swt) rewards you with the best of rewards.

Just a comment for one of the ahadith:

Qa, on 21 September 2012 - 06:37 PM, said:

My father ÑÍãå Çááå narrated. He said: Muhammad b. Yahya al-`Attar narrated from Ya`qub b. Yazid from Muhammad b. Abi `Umayr from Sa`d b. Abu Khalaf from Ya`qub b. Shu`ayb from Abu `Abdillah Úáíå ÇáÓáÇã.
He said: Between `Isa and Muhammad ÚáíåãÇ ÇáÓáÇã there was [a period of] five hundred years, from them were two hundred and fifty years in which there was no apparent prophet or scholar (`alim). I said: So how were they? He said: They were grasping the religion of `Isa Úáíå ÇáÓáÇã. I said: So how were they? He said: They were believers. Then, he Úáíå ÇáÓáÇã said: And the Earth does not remain except with a scholar (`alim) therein. (Kamal ad-Deen)

(sahih) (ÕÍíÍ)

Isn't the timing a little bit off? Prophet `Isa died at c. 30 CE (http://en.wikipedia.org/wiki/Jesus) while Prophet Muhammad (saww) was born at c. 570 CE (http://en.wikipedia.org/wiki/Muhammad), so we have at minimum 540 years.
Is this hadith probably just talking a rounded/approximate period?

[Qa'im]

As you mentioned, historians say `Isa was gone sometime between 30-34 CE and the Prophet was born at 570 CE. It is doubtful that `Isa was around at 70 CE. A lot of the time, numbers in our hadiths are approximate. Saying "500 years" is like saying five centuries - even in English, that can be exact or approximate. Just like how "72" in different hadiths can mean "many" and not necessarily exactly 72. The 250 years can refer to roughly "half" the period between `Isa and the Prophet.

Edited by Qa'im, 21 September 2012 - 07:25 PM.