Question 20 - The Enlightening Answer Across the Ether, Vol 1

Source footnotes

Footnotes are kept separate from the main question and answer and preserve their source-record association.

↑ [49] He (a) refers to what was narrated from Abu Abdullah al-Sadiq (a), who said to al-Mufaddal: ‘O Mufaddal, he appears amid uncertainty so that he may become clear. His mention rises, his affair appears, and his name, patronymic, and lineage are proclaimed. This becomes frequent on the tongues of those who affirm truth and those who spread falsehood, of supporters and opponents, so that the proof becomes binding upon them through their knowledge of him, since We have related, indicated, traced his lineage, named him, given his patronymic, and said that his name and patronymic are those of his forefather, the Messenger of Allah (s), lest people say, “We knew no name, patronymic, or lineage for him.” By Allah, the clarification concerning him-his name, lineage, and patronymic-will be realized upon their tongues until some name him to others. All of this is so the proof becomes binding upon them. Then He will manifest him as his forefather (s) promised in the words of Allah, Mighty and Majestic: “He is the One who sent His messenger with guidance and the religion of truth to make it prevail over all religion, even though the polytheists detest it.”’ Mukhtasar Basair al-Darajat, p. 179; Bihar al-Anwar, vol. 53, p. 3.

↑ [50] He (a) refers to what Allah the Exalted related of Iblis’s words when he compared himself to Allah’s prophet Adam (a): ‘He said: What prevented you from prostrating when I commanded you? He said: I am better than him. You created me from fire and created him from clay.’ Al-Araf 7:12.

↑ [51] It is narrated from Abu Abdullah (a) that he said: ‘While a man stands over the head of the Qa’im, commanding and forbidding him, he will say, “Turn him around.” They will turn him to face him, and he will command that his neck be struck. Nothing between the two horizons will remain without fearing him.’ Ghaybat al-Numani, p. 245; Bihar al-Anwar, vol. 52, p. 355.

↑ [52] Mukhtasar Basair al-Darajat, p. 117; Al-Kharaij wa-al-Jaraih, vol. 2, p. 841; cited from it in Bihar al-Anwar, vol. 52, p. 336.

↑ [53] Al-Kulayni narrated through his chain from Humran ibn Ayun that Abu Jafar (a) said: ‘Ali (a) was one spoken to.’ I went out to my companions and said, ‘I have brought you something astonishing.’ They said, ‘What is it?’ I said, ‘I heard Abu Jafar (a) say that Ali (a) was one spoken to.’ They said, ‘You have done nothing-why did you not ask him who spoke to him?’ I returned to him and said, ‘I told my companions what you told me, and they said, “You have done nothing-why did you not ask him who spoke to him?”’ He told me, ‘An angel spoke to him.’ I said, ‘Do you say that he was a prophet?’ He moved his hand like this and said, ‘Or like the companion of Solomon, the companion of Moses, or Dhu al-Qarnayn. Has it not reached you that he said, “And among you is one like him”?’ Al-Kafi, vol. 1, p. 271, hadith 4; Basair al-Darajat, p. 341.

↑ [54] From Abu Jafar (a): ‘When the Qa’im (a) rises, he will proceed to Kufa. More than ten thousand armed people called the Batriyya will come out from it and say to him, “Return to where you came from; we have no need of the children of Fatima.” He will put the sword among them until he reaches the last of them. Then he will enter Kufa and kill every hypocrite and doubter there, demolish its palaces, and kill its fighters until Allah, Mighty and Exalted, is satisfied.’ Bihar al-Anwar, vol. 52, p. 338.

↑ [55] Abu Basir said: ‘I heard Abu Jafar al-Baqir (a) say: “The possessor of this matter has a practice from four prophets: a practice from Moses, a practice from Jesus, a practice from Joseph, and a practice from Muhammad (s).” I said, “What is the practice from Moses?” He said, “Fearful and watchful.” I said, “What is the practice from Jesus?” He said, “It will be said about him what was said about Jesus.” I said, “What is the practice from Joseph?” He said, “Prison and occultation.” I said, “What is the practice from Muhammad (s)?” He said, “When he rises, he will proceed according to the conduct of the Messenger of Allah (s), except that he will make clear the traces of Muhammad, place the sword upon his shoulder for eight months in tumult until Allah is satisfied.” I said, “How will he know Allah is satisfied?” He said, “Allah will cast mercy into his heart.”’ Ghaybat al-Numani, p. 168; Bihar al-Anwar, vol. 52, p. 347.

↑ [56] Al-Ayyashi narrated a long report from Abu Abdullah al-Sadiq, reaching the point where he (a) says: ‘… When he reaches al-Thalabiyya, a man from his father’s loins will stand before him. Apart from the possessor of this matter, he is the strongest of people in body and the bravest in heart. He will say, “You there, what are you doing? By Allah, you scatter the people as livestock are scattered. Is it by a covenant from the Messenger of Allah (s), or by what?” The master charged with the allegiance will say, “By Allah, you will be quiet or I will strike what contains your eyes.” The Qa’im (a) will say to him, “Be silent, so-and-so. Yes, by Allah, I have a covenant from the Messenger of Allah (s). So-and-so, bring me the casket, the satchel, or the pouch.” It will be brought, and he will read him the covenant from the Messenger of Allah (s). The man will say, “May Allah make me your ransom; give me your head so that I may kiss it.” He will give him his head, and the man will kiss him between the eyes, then say, “May Allah make me your ransom; renew the allegiance for us.” He will renew their allegiance.’ Tafsir al-Ayyashi, vol. 2, p. 58; cited from it in Bihar al-Anwar, vol. 52, p. 341.

↑ [57] From Abu Jafar (a): ‘If the people knew what the Qa’im would do when he emerged, most of them would wish not to see him because of how many people he kills. He begins only with Quraysh, from whom he takes nothing but the sword and to whom he gives nothing but the sword, until many people say, “This one is not from the family of Muhammad. Had he been from the family of Muhammad, he would have shown mercy.”’ Ghaybat al-Numani, p. 238; Bihar al-Anwar, vol. 52, p. 354.

↑ [58] For more about the three stories, see The Journey of Moses to the Junction of the Two Seas, recently written by the Qa’im of the family of Muhammad, Sayyid Ahmed Alhasan (a).